When Allah, Glorified be He, does not grant a rajul (ie: man) a zawjah ṣāliḥah (ie: righteous wife) who is an upright worshipper,
وَإِذَا لَمْ يَبْعَثْ اللَّهُ سُبْحَانَهُ لِلرَّجُلِ زَوْجَةً صَالِحَةً وَعَبْدًا مُسْتَقِيمًا

his affairs (ie: relationship) with them will not be good until he loses a part of his dīn (ie: religion).
فَإِنَّهُ لَا يَسْتَقِيمُ أَمْرُهُ مَعَهُمَا إلَّا بِذَهَابِ جُزْءٍ مِنْ دِينِهِ

Ibn al-ʿArabī, Aḥkām al-Qurʾān 1/536
ابن العربي، أحكام القرآن ط العلمية ١/٥٣٦
https://shamela.ws/book/1464/534

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

hajr (ie: boycotting) is only for those from whom you hope for reformation through it
وَلَا هِجْرَةَ إِلَّا لِمَنْ تَرْجُو تَأْدِيبَهُ (بِهَا)

or fear harm due to their innovation or otherwise,
أَوْ تَخَافُ (مِنْ) شَرِّهِ فِي بِدْعَةٍ أَوْ غَيْرِهَا

and Allah knows best.
(وَاللَّهُ أَعْلَمُ)

Ibn ʿAbd al-Barr, al-Tamhīd limā fī ʾl-Muwaṭṭaʾ min al-Maʿānī wa ʾl-Asānīd 6/119
ابن عبد البر، التمهيد لما في الموطأ من المعاني والأسانيد ٦/١١٩
https://shamela.ws/book/1719/1904

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

It is reported that during the time of Muḥammad b. al-Ḥasan, a woman was told, “Allah will punish al-Yahūd wa ʿl-Naṣṣārá (ie: the Jews and Christians) on Yawm al-Qiyāmah (ie: the Day of Judgment).”
وَرُوِيَ أَنَّ امْرَأَةً فِي زَمَنِ مُحَمَّدِ بْنِ الْحَسَنِ قِيل لَهَا: إِنَّ اللَّهَ يُعَذِّبُ الْيَهُودَ وَالنَّصَارَى يَوْمَ الْقِيَامَةِ،

She replied, “Allah will not do such a thing to them, for they are His servants.”
قَالَتْ: لاَ يَفْعَل اللَّهُ بِهِمْ ذَلِكَ فَإِنَّهُمْ عِبَادُهُ،

When Muḥammad b. al-Ḥasan was asked about this, he said, “She did not become a disbeliever, for she is jāhilah (ie: ignorant).”
فَسُئِل مُحَمَّدُ بْنُ الْحَسَنِ عَنْ ذَلِكَ فَقَال: مَا كَفَرَتْ فَإِنَّهَا جَاهِلَةٌ،

And they taught her until she understood (ie: accepted that she was wrong).
فَعَلَّمُوهَا حَتَّى عَلِمَتْ.

al-Mawsūʿah al-Fiqhiyyah al-Kuwaytiyyah (2010) 16/207
الموسوعة الفقهية ١٦/٢٠٧
https://shamela.ws/book/11430/9749

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

He (ie: Abū Ḥayyān Muḥammad b. Yūsuf) was originally (upon the maḏhab of the) Dhāhirīyyah, but later affiliated himself with the Shāfiʿī (maḏhab).
وكان ظاهريا وبعد ذلك انتمي الي الشافعي

Abū ʿl-Baqāʾ used to say: He remained (upon the maḏhab of the) Dhāhirīyyah.
وكان ابو البقاء يقول انه لم يزل ظاهريا

Ibn Ḥajar reported: “Abū Ḥayyān insisted it was impossible for someone to revert from the Dhāhirī maḏhab once its principles were ingrained in their mind.”
قال ابن حجر كان ابو حيان يقول محال ان يرجع عن مذهب الظاهر من علق بذهنه انتهي

Indeed, he spoke the truth in his statement.
وَلَقَد صدق فِي مقاله

the Dhāhirī maḏhab is the initial thought and the ultimate action for those granted inṣāf (ie: fairness) and whose fiṭrah (ie: natural disposition) has not changed from its ʿaṣl (ie: foundations).
فمذهب الظَّاهِر هُوَ أول الْفِكر آخر الْعَمَل عِنْد من منح الْإِنْصَاف وَلم يرد على فطرته مَا يغيرها عَن أَصْلهَا

al-Shawkānī, al-Badr al-Ṭāliʿ bi Maḥāsin man baʿd al-Qarn al-Sābiʿ 2/290
الشوكاني، البدر ٢/٢٩٠
https://shamela.ws/book/6671/812

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

ʿUbayd b. Sharīk reported: Abū Maʿmar al-Qaṭīʿī said due to his firmness upon the Sunnah and his love for it: “If my mule could speak, she would say that she is a Sunniyah!”

وَقَال عُبَيد بْن شَرِيك: كَانَ أَبُو معمر القَطِيعِيّ من شدة إدلاله بالسنة يقول: لو تكلمت بغلتي لقالت: إنها سنية.

al-Mizzī, Tahḏīb al-Kamāl fī Asmāʾ ʾl-Rijāl 3/20
المزي، تهذيب الكمال في أسماء الرجال ٣/٢٠
https://shamela.ws/book/3722/1068

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

ʿAbd al-Muḥsin al-ʿAbbād - Was The Criticism of "al-Tamyīʿ" Used by the Salaf?

https://youtu.be/cagEWViYVbA

Furthermore, one who speaks about these matters with knowledge must indeed have ḥusn ʿl-niyyah (ie: a good intention).
ثُمَّ الْقَائِلُ فِي ذَلِكَ بِعِلْمِ لَا بُدَّ لَهُ مِنْ حُسْنِ النِّيَّةِ

If he speaks the truth but aims to cause al-fasād (ie: corruption) on al-arḍ (ie: earth) or to seek superiority, he is like one who fights for tribal pride or for al-riyāʾ (ie: show).
فَلَوْ تَكَلَّمَ بِحَقِّ لَقَصَدَ الْعُلُوَّ فِي الْأَرْضِ أَوْ الْفَسَادَ كَانَ بِمَنْزِلَةِ الَّذِي يُقَاتِلُ حَمِيَّةً وَرِيَاءً.

However, if he speaks for the sake of Allah, sincerely devoting his religion to Him, he is among the mujāhidīn in the path of Allah, amongst the heirs of al-anbiyāʾ (ie: the prophets) and successors of al-rusul (ie: the messengers).
وَإِنْ تَكَلَّمَ لِأَجْلِ اللَّهِ تَعَالَى مُخْلِصًا لَهُ الدِّينَ كَانَ مِنْ الْمُجَاهِدِينَ فِي سَبِيلِ اللَّهِ مِنْ وَرَثَةِ الْأَنْبِيَاءِ خُلَفَاءِ الرُّسُلِ.

This does not contradict the Prophet's (ﷺ) saying: “Backbiting is to mention your brother in a manner he dislikes.”
وَلَيْسَ هَذَا الْبَابُ مُخَالِفًا لِقَوْلِهِ: {الْغِيبَةُ ذِكْرُك أَخَاك بِمَا يَكْرَهُ}

The 'brother' here refers to al-muʿmin (ie: a believer). If a believer is sincere in his faith, he would not be offended by the truth that Allah and His Messenger love,
فَإِنَّ الْأَخَ هُوَ الْمُؤْمِنُ وَالْأَخُ الْمُؤْمِنُ إنْ كَانَ صَادِقًا فِي إيمَانِهِ لَمْ يَكْرَهْ مَا قُلْته مِنْ هَذَا الْحَقِّ الَّذِي يُحِبُّهُ اللَّهُ وَرَسُولُهُ

even if it testifies against him or his relatives.
وَإِنْ كَانَ فِيهِ شَهَادَةٌ عَلَيْهِ وَعَلَى ذَوِيهِ

Instead, he should stand for justice, being a witness for Allah even if it is against himself, his parents, or his nearest kin.
بَلْ عَلَيْهِ أَنْ يَقُومَ بِالْقِسْطِ وَيَكُونُ شَاهِدًا لِلَّهِ وَلَوْ عَلَى نَفْسِهِ أَوْ وَالِدَيْهِ أَوْ أَقْرَبَيْهِ

If he dislikes the truth, it indicates a deficiency in his īmān (ie: faith),
وَمَتَى كَرِهَ هَذَا الْحَقَّ كَانَ نَاقِصًا فِي إيمَانِهِ

just as his brotherhood diminishes in proportion to the decrease in his īmān.
يَنْقُصُ مِنْ أُخُوَّتِهِ بِقَدْرِ مَا نَقَصَ مِنْ إيمَانِهِ

He should not consider his dislike stemming from his weak faith;
فَلَمْ يَعْتَبِرْ كَرَاهَتَهُ مِنْ الْجِهَةِ الَّتِي نَقَصَ مِنْهَا إيمَانُهُ؛

he should prioritize the love of Allah and His Messenger over his dislike for things that Allah and His Messenger love,
إذْ كَرَاهَتُهُ لِمَا لَا يُحِبُّهُ اللَّهُ وَرَسُولُهُ تُوجِبُ تَقْدِيمَ مَحَبَّةِ اللَّهِ وَرَسُولِهِ

As Allah says, {Allah and His Messenger are more deserving to be pleased}
كَمَا قَالَ تَعَالَى: {وَاللَّهُ وَرَسُولُهُ أَحَقُّ أَنْ يُرْضُوهُ}.

Ibn Taymiyyah, Majmūʿ al-Fatāwá 28/235
ابن تيمية، مجموع الفتاوى ٢٨/٢٣٥
https://shamela.ws/book/7289/13834

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

When {When the victory of Allah has come and the conquest} [110:1] was revealed, (the Messenger ﷺ said):
(لما نزلت: (إذا جاء نصر الله والفتح)،

“The people of Yemen have come to you;
قال: أتاكم أهل اليمن؛

they are the most tender-hearted.
هم أرق قلوباً،

al-īmān (ie: faith) is Yemeni,
الإيمان يمان،

al-fiqh (ie: Islāmic jurisprudence) is Yemeni,
الفقه يمان،

and al-ḥikmah (ie: wisdom) is Yemeni.”
الحكمة يمانية).

Reported by ʿAbd al-Razzāq in his Tafsīr, Aḥmad in his Musnad on the authority of Abū Hurayrah who mentioned it.
أخرجه عبد الرزاق في "تفسيره " (2/404) ومن طريقه أحمد في "مسنده " (2/277): أنا هشام بن حسان عن محمد بن سيرين قال: سمعت أبا هريرة يقول: … فذكره.

I say: The chain is Ṣaḥīḥ upon the conditions of the two Shaykhs (al-Bukhārī and Muslim).
قلت: وهذا إسناد صحيح على شرط الشيخين.

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Silsilah al-Aḥādīth al-Ṣaḥīḥah 7/1106 #3369
محمد ناصر الدين الألباني، السلسلة الصحيحة ٧/١١٠٦ #٣٣٦٩
https://shamela.ws/book/9442/5924

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

ʿAwn b. Ibrāhīm told me, he said: Aḥmad b. Abī al-Ḥawārī told me, he said: Aḥmad b. Wakīʿ told me, he said: Sulaymān al-Khawwāṣ said:
حَدَّثَنِي عَوْنُ بْنُ إِبْرَاهِيمَ، قَالَ: حَدَّثَنِي أَحْمَدُ بْنُ أَبِي الْحَوَارِيِّ، قَالَ: حَدَّثَنِي أَحْمَدُ بْنُ وَكِيعٍ، قَالَ: قَالَ سُلَيْمَانُ الْخَوَّاصُ،:

“He who advises his brother in what is between him and him (ie: privately), then it is a naṣīḥah (ie: sincere advice),
« مَنْ وَعَظَ أَخَاهُ فِيمَا بَيْنَهُ وَبَيْنَهُ فَهِيَ نَصِيحَةٌ،

and He who advises him (his brother) upon the heads of the people (ie: publicly), then it is nothing but exposing him.”
وَمَنْ وَعَظَهُ عَلَى رُءُوسِ النَّاسِ فَإِنَّمَا فَضَحَهُ»

Ibn Abī ʾl-Dunyā, al-ʿAmr bi ʾl-Maʿrūf wa ʾl-Nahī ʿan al-Munkar 1/99 #61
ابن أبي الدنيا، الأمر بالمعروف والنهي عن المنكر ١/٩٩ #٦١
https://shamela.ws/book/8207/61

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

Rabīʿah reported that ʿĀʿishah (may Allah be pleased with her) said: “Yā maʿshar al-nisāʾ (ie: O council of women)!
حَدَّثَنَا وَكِيعٌ، عَنْ قُرَّةَ بْنِ خَالِدٍ، عَنِ امْرَأَةٍ مِنْ بَنِي عُطَارِدٍ يُقَالَ لَهَا رَبِيعَةُ، قَالَتْ: قَالَتْ عَائِشَةُ: «يَا مَعْشَرَ النِّسَاءِ،

If you knew al-ḥaq (ie: the rights) that your husband has over you, the wife would wipe the dust from her husband's face with the cheek of her face.”
لَوْ تَعْلَمْنَ حَقَّ أَزْوَاجِكُنَّ عَلَيْكُنَّ لَجَعَلَتِ الْمَرْأَةُ مِنْكُنَّ تَمْسَحُ الْغُبَارَ عَنْ وَجْهِ زَوْجِهَا بِنَحْرِ وَجْهِهَا»

Ibn Abī Shaybah, al-Muṣannaf 3/557 #17129
إبن أبي شيبة، مصنف ٣/٥٥٧ #١٧١٢٩
https://shamela.ws/book/9944/19220

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

Abū Bakr b. Abū ʿAlī reported: Abū ʿl-Qāsim al-Ṭabarānī was asked regarding (how he was able to collect) his numerous narrations,
وَقَالَ أَبُو بَكْرٍ بنُ أَبِي عَلِيٍّ: سَأَلَ أَبِي أَبا القَاسِمِ الطَّبَرَانِيِّ عَنْ كَثْرَةِ حَدِيْثِهِ،

So he said: “I used to sleep on the pathways for thirty years.”
فَقَالَ: كُنْتُ أَنَامُ عَلَى البوَارِي، ثَلاَثِيْنَ سَنَةً.

al-Ḏahabī, Siyar Aʿlām al-Nubalāʾ 16/122
الذهبي، سير أعلام النبلاء ١٦/١٢٢
https://shamela.ws/book/10906/10243

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

Chapter Six: The opinion regarding al-Istiḥsān,
الْفَصْل السَّادِس القَوْل فِي الِاسْتِحْسَان

al-Shāfiʿī and his followers disapproved of it,
أنكرهُ الشَّافِعِي وَأَصْحَابه

and accused Abū Ḥanīfah of kufr (ie: disbelief) for adopting it at times,
وَكَفرُوا أَبَا حنيفَة فِي القَوْل بِهِ

and of bidaʿ (ie: innovation) at other times.
تَارَة وبدعوه أُخْرَى

Ibn al-ʿArabī, al-Maḥṣūl 1/131
ابن العربي، المحصول ١/١٣١
https://shamela.ws/book/6281/112

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

Question: “Is it permissible for a woman to drive a car within her city to deal with important matters,
سؤال: هل يجوز للمرأة أن تقود السيارة داخل المدينة لقضاء الأشياء المهمة

considering that Muslim women on the streets may be exposed to danger and harm?”
لأن النساء المسلمات في الشارع يتعرضن للإيذاء والمضايقات؟

Answer: “If the woman is righteous,
جواب: إذا كانت امرأة صالحة

and if the distance she covers by car does not constitute safar (ie: a journey),
ولا يكون مشيها أو الذي تقطعه بالسيارة سفرا

and there is no fear of al-fitnah (ie: temptation for her),
ولا يخشى عليها من الفتنة،

as the car can facilitate falling into sin,
فإن السيارة تيسر لها الفساد،

If the woman is a ṣāliḥah (ie: righteous) and trustworthy,
فإذا كانت امرأة صالحة مأمونة -

though few are such,
وقليل ما هن-

then there is no problem.”
فلا بأس،

In Musnad al-Imām Aḥmad from ʿAmr b. al-ʿĀṣ (may Allah be pleased with him), it is narrated that the Prophet ﷺ saw a crow with a white feather on its back or belly.
ففي مسند الإمام أحمد عن عمرو بن العاص رضي الله عنه أن النبي صلى الله عليه وسلم رأى غرابا أبقع، وفي بعضها: أعصم.

He said: “The example of al-ṣāliḥāt (ie: a righteous woman) compared to the general population of al-nisāʾ (ie: women) is like this (crow).”
قال: مثل الصالحات من النساء كهذا

Therefore, there are few women who might not be tempted. Because the car might help her to commit corruption and meet with her male friends.
فالقليل من النساء التي ربما لا تفتن وإلا ربما كانت السيارة تساعدها على الفساد واللقاء بأخلائها.

Muqbil b. Hādī al-Wādiʿī, Ġaratu ʿl-Ashriṭah 2/190
مقبل بن هادي الوادعي، غارة الأشرطة ٢/١٩٠
https://archive.org/details/warisansalafcom_gmail_2/غارة%20الأشرطة%20على%20أهل%20الجهل%20والسفسطة%202/page/n190/mode/1up

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

It is also obligatory for a woman to fear Allah in regards to al-rajul (ie: the man of the house).
والمرأة أيضا يجب أن تتقي الله في الرجل،

He goes to work and is in labour all day,
فهو يذهب إلى عمله، ويعمل طول يومه،

so it is not appropriate for him to return to her only to be held accountable for kulllu saġīrah wa kabīrah (ie: every minor and major thing).
فلا ينبغي أن يرجع إليها فتقوم بمحاسبته على كل صغيرة وكبيرة

Instead, she should be an excellent support for him.
بل يجب عليها أن تكون نعم العون له

Muqbil b. Hādī al-Wādiʿī / مقبل بن هادي الوادعي
https://muqbel.net/fatwa.php?fatwa_id=415

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

al-saʿādah (ie: happiness) between a husband and wife is only achieved through their ṣabr (ie: patience) with one another,
السعادة لا تكون بين الزوجين إلا بصبرهما على بعضهما البعض،

their cooperation in al-khayr (ie: doing good),
وبتعاونهما على الخير

and in tarbiyyah (ie: raising) their children.
وعلى تربية أبنائهما،

And Allah is the one whose help is sought.
والله المستعان.

Muqbil b. Hādī al-Wādiʿī / مقبل بن هادي الوادعي
https://muqbel.net/fatwa.php?fatwa_id=299

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

And al-ʿilm (ie: knowledge) is the greatest provision which the Muslim takes as a provision.
والعلم هو أعظم زاد يتزوّد به المسلم؛

And that is because with al-ʿilm al-Islām is known from al-kufr (ie: disbelief),
لأنَّه بالعلم يعرف الكفر من الإسلام،

al-hudá (ie: guidance) is known from al-ḍalālah (ie: misguidance),
والهدى من الضّلال،

al-tawḥīd from al-shirk,
والتوحيد من الشّرك،

al-Sunnah from al-bidaʿh (ie: innovation),
والسنّة من البدعة،

al-ḥaq (ie: truth) from al-bāṭil (ie: falsehood).
والحقّ من الباطل،

al-ʿilm which its companion acts with is like a scale which the things are weighed with, so the matters are weighed with it and he does not place his foot except where its befitting that it be placed.
العلم الذي يعمل به صاحبه هو كالميزان الذي توزن به الأشياء فيزن به الأمور ولا يضع قدمه إلاَّ حيث ينبغي أن تكون،

So al-ʿilm is nūr (ie: a light) which illuminates for him al-ṭarīq (ie: the path).
العلم نور يضيء له الطَّريق؛

As al-Imām Mālik said: “Knowledge is not by many narration, rather knowledge is a light which Allah the Mighty and Majestic places in the hearts.”
كما قال الإمام مالك رحمه لله: «ليس العلم بكثرة الرواية إنما العلم نور يضعه الله عز وجل في القلوب»

And as al-Imām al-Shāfiʿī, may Allah have mercy on him, said:
كما قال الإمام الشَّافِعِيُّ رَحِمَهُ اللَّهُ:

I complained to Wakīʿ about my bad memory
شَكَوْتُ إِلَى وَكِيعٍ سُوءَ حِفْظِي

So he directed me to leaving off sins.
فَأَرْشَدَنِي إِلَى تَرْكِ الْمَعَاصِي

And said: “Know that the knowledge is light,
وقال اعلم بأن العلم نور

And the light of Allah is not given to a sinner.”
ونور الله لا يؤتاه عاصي

Ṣāliḥ al-Suḥaymī, al-Quṭūf al-Dawānī fī Sharḥ Nūniyyah al-Qaḥṭānī 1/83
القطوف الدواني في شرح نونية القحطاني ١/٨٣
https://archive.org/details/a572n/page/n84/mode/1up

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

Breaking the Cycle Series: Are the aqwāl al-salaf wa afʿālahum (ie: statements of the Pious Predecessors and their actions considered a) ḥujjah (ie: proof in and of themselves)?

https://youtu.be/ie2RUWhyu9w?t=2063s

Our sins cause us more harm than America and our rulers.

ذنوبنا أضر علينا من امريكا ومن حكامنا

Muqbil b. Hādī al-Wādiʿī / مقبل بن هادي الوادعي
https://muqbel.net/fatwa.php?fatwa_id=1916

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

wa ʿl-nisāʾ (ie: the women) differ (from one another) with regards to this affair,
والنساء يختلفن في هذا،

among them are those who (are able to) patiently endure (poverty) with their husbands, even if it means eating al-turāb (ie: dirt) with him.
فمنهن من تصبر علي زوجها ولو تأكل معه التراب

Muqbil b. Hādī al-Wādiʿī / مقبل بن هادي الوادعي
https://muqbel.net/fatwa.php?fatwa_id=403

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

ʿUmar b. al-Khaṭṭāb (may Allah be pleased with him) reported that the Prophet ﷺ said:
حَدَّثَنَا أَحْمَدُ بْنُ زَيْدِ بْنِ هَارُونَ الْمَكِّيُّ قَالَ: نا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ الْحِزَامِيُّ قَالَ: نا يَحْيَى بْنُ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ النَّوْفَلِيُّ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللَّهِ بْنِ نَافِعٍ، مَوْلَى ابْنِ عُمَرَ، عَنْ أَبِيهِ، عَنْ ابْنِ عُمَرَ قَالَ: قَالَ عُمَرُ بْنُ الْخَطَّابِ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ:

“The best of the men's rows is the first
« خَيْرُ صُفُوفِ الرِّجَالِ أَوَّلُهَا،

and the worst is the last,
وَشَرُّهَا آخِرُهَا،

and the best of the women's rows is the last
وَخَيْرُ صُفُوفِ النِّسَاءِ آخِرُهَا،

and the worst in the first.”
وَشَرُّهَا أَوَّلُهَا».

We do not know this ḥadīth of ʿUmar except by way of this chain, and Ibrāhīm b. al-Munḏir was alone in narrating it.
لَا يُرْوَى هَذَا الْحَدِيثُ عَنْ عُمَرَ بْنِ الْخَطَّابِ إِلَّا بِهَذَا الْإِسْنَادِ، تَفَرَّدَ بِهِ: إِبْرَاهِيمُ بْنُ الْمُنْذِرِ

al-Ṭabarānī, al-Muʿjam al-Awsaṭ 1/157 #493
للطبراني، المعجم الأوسط ١/١٥٧ #٤٩٣
https://shamela.ws/book/28171/498

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It was narrated that ʿUthmān b. Abī ʿl-ʿĀṣ (may Allah be pleased with him) said: I said: “O Messenger of Allah, make me the Imām of my people.”
أَخْبَرَنَا أَحْمَدُ بْنُ سُلَيْمَانَ، قَالَ: حَدَّثَنَا عَفَّانُ، قَالَ: حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، قَالَ: حَدَّثَنَا سَعِيدٌ الْجُرَيْرِيُّ، عَنْ أَبِي الْعَلاَءِ، عَنْ مُطَرِّفٍ، عَنْ عُثْمَانَ بْنِ أَبِي الْعَاصِ، قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ، اجْعَلْنِي إِمَامَ قَوْمِي،

He said: “You are their Imām,
فَقَالَ: "أَنْتَ إِمَامُهُمْ،

so consider the weakest among them
وَاقْتَدِ بِأَضْعَفِهِمْ،

and choose a muʿaḏḏin who does not accept any payment for his āḏān.”
وَاتَّخِذْ مُؤَذِّنًا لاَ يَأْخُذُ عَلَى أَذَانِهِ أَجْرًا".

Muḥammad b. Ādam al-Ithīobī, Ḏakhīrah al-ʿUqbá fī Sharḥ al-Mujtabá 8/264 #672
محمد بن آدم الأثيوبي، ذخيرة العقبى في شرح المجتبى ٨/٢٦٤ #٦٧٢
https://shamela.ws/book/12888/4810

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