“This means he (Yahyā ibn Zakariyyah 'alayhi salam) was free from sin; as though he was blocked or prevented from committing sins.
مَعْصُومٌ مِنَ الذُّنُوبِ أَيْ لَا يَأتِيهَا كَأَنَّهُ حُصِرَ عَنْهَا، وَقِيلَ مَانِعًا نَفْسَهُ مِنَ الشَّهَوَاتِ،

And it has been said this means he did not have desire for women.”
وَقِيلَ لَيْسَتْ لَهُ شَهْوَةٌ فِي النِّسَاءِ.

Al-Qādi 'Iyād, Ash-Shifā 1/88
القاضي عياض، الشفا ١/٨٨
http://shamela.ws/browse.php/book-1753/page-96

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Thus beware of everything which will bring about shame.
فالحذر الحذر من كل ما يوجب خجلًا،

And this is something rarely seen in those who repent,
وهذا أمر قل أن ينظر فيه تائب أو زاهد؛

Because the person believes the sins has been immersed with sincere repentance.
لأنه يرى أن العفو قد غمر الذنب بالتوبة الصادقة!

And what I have mentioned necessitates continuous caution from shame.
وما ذكرته يوجب دوام الحذر والخجل.

Ibn al-Jāwzī al-Hanbalī, Ṣayd Al-Khātir #1302 1/396
ابن الجوزي، صيد الخاطر #١٣٠٢ ١/٣٩٦
http://shamela.ws/browse.php/book-12028/page-645

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The foundation of happiness and the foundation of being saved from punishment, is the Tawḥīd of Allah.

أصلَ السعادة وأصلَ النجاة من العذاب هو توحيدُ الله

Ibn Taymiyyah, al-Intiṣār li Ahl al-Athar 1/295
ابن تيمية، الانتصار لأهل الأثر ١/٢٩٥
https://old.shamela.ws/rep.php/book/5391

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Handalah ibn 'Abdur-Rahmān reported that 'Abdul-Karīm Abū Umaya said:
نا أَسَدٌ قَالَ: نا مُحَمَّدُ بْنُ صَارِمٍ , عَنْ حَنْظَلَةَ بْنِ عَبْدِ الرَّحْمَنِ , عَنْ عَبْدِ الْكَرِيمِ أَبِي أُمَيَّةَ قَالَ:

“That I bring back a man from having an evil opinion is more loved to me than 'Itikāf for a month.”
«لَأَنْ أَرُدَّ رَجُلًا عَنْ رَأْيٍ سَيِّئٍ أَحَبُّ إِلَيَّ مِنِ اعْتِكَافِ شَهْرٍ»

Ibn Waddaah, Al Bida' #5 1/27
ابن وضاح، البدع #٥ ١/٢٧
http://shamela.ws/browse.php/book-8208/page-5

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Qays reported:
حَدَّثَنَا ابْنُ نُمَيْرٍ قَالَ: حَدَّثَنِي أَبِي قَالَ: حَدَّثَنَا إِسْمَاعِيلُ، عَنْ قَيْسٍ قَالَ:

‘Amr b. Al-‘Âs was once walking with a group of his friends,
كَانَ عَمْرُو بْنُ الْعَاصِ يَسِيرُ مَعَ نَفَرٍ مِنْ أَصْحَابِهِ،

He passed by the bloated, rotting carcass of mule.
فَمَرَّ عَلَى بَغْلٍ مَيِّتٍ قَدِ انْتَفَخَ،

He said: “By Allāh! To eat your fill from this carcass is better than eating the flesh of a Muslim (by backbiting him).”
فَقَالَ: «وَاللَّهِ، لَأَنْ يَأْكُلَ أَحَدُكُمْ هَذَا حَتَّى يَمْلَأَ بَطْنَهُ، خَيْرٌ مِنْ أَنْ يَأْكُلَ لَحْمَ مُسْلِمٍ»

Al-Albānī: Sahīh (Authentic)

الألباني: صحيح

Imam al-Bukhārī, Adab al-Mufrad #736 1/256
البخاري، الأدب المفرد #٧٣٦ ١/٢٥٦
http://shamela.ws/browse.php/book-12991/page-1064

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Salāma b. Akwa' reported on the authority of his father that a person ate in the presence of Allāh's Messenger ﷺ with his left hand.
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا زَيْدُ بْنُ الْحُبَابِ، عَنْ عِكْرِمَةَ بْنِ عَمَّارٍ، حَدَّثَنِي إِيَاسُ بْنُ سَلَمَةَ بْنِ الأَكْوَعِ، أَنَّ أَبَاهُ، حَدَّثَهُ أَنَّ رَجُلاً أَكَلَ عِنْدَ رَسُولِ اللَّهِ صلى الله عليه وسلم بِشِمَالِهِ

So the Prophet ﷺ said: “Eat with your right hand.”
فَقَالَ ‏"‏ كُلْ بِيَمِينِكَ ‏"‏ ‏.‏

He replied: “I cannot do that.”
قَالَ لاَ أَسْتَطِيعُ

Whereupon he (the Prophet ﷺ) said: “May you not be able to do that.”
قَالَ ‏"‏ لاَ اسْتَطَعْتَ ‏"‏ ‏.‏

It was vanity that prevented him from doing it.
مَا مَنَعَهُ إِلاَّ الْكِبْرُ ‏.‏

And (after that) he could not raise it (the right hand) up to his mouth.
قَالَ فَمَا رَفَعَهَا إِلَى فِيهِ ‏.‏

Imam Muslim, Ṣaḥīḥ Muslim #2021 3/1599
صحيح مسلم #٢٠٢١ ٣/١٥٩٩
http://shamela.ws/browse.php/book-1727/page-6174

Imām An-Nawawī, Riyāḍh as-Ṣāliḥīn #741 1/238
النووي، رياض الصالحين #٧٤١ ١/٢٣٨
http://shamela.ws/browse.php/book-2348/page-855

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We have already mentioned that eating with the right hand and drinking with the right hand is an obligation.
وقد سبق لنا الكلام على أن الكل باليمين والشرب باليمين واجب

It is harām (prohibited) upon an individual to eat with his left hand or drink with his left hand,
وأنه يحرم على الإنسان أن يأكل بشماله أو يشرب بشماله

And whoever eats with his left hand or drinks with his left hand then he is disobedient and a sinner,
وأن من أكل بشماله أو شرب بشماله فإنه عاص وآثم

Disobedient to Allāh and His Messenger ﷺ and a sinner who has resembled the Shaytān.
عاص لله ورسوله وآثم ومشابه للشيطان ولأولياء الشيطان من الكفار

So it is an obligation upon the Muslim to eat with the right hand except for an excuse.
والواجب على المسلم أن يأكل باليمين إلا لعذر

For example if the right hand is paralyzed or what is similar to that.
كما لو كانت اليمين مشلولة أو ما أشبه ذلك

So fear Allāh and keep your duty to Him as much as you are able.
فاتقوا الله ما استطعتم

Shaykh Muḥammad ibn Sāliḥ al-ʿUthaymīn, Sharh Riyaḍh al-Ṣāliḥīn 4/210
ابن عثيمين، شرح رياض الصالحين ٤/٢١٠
http://shamela.ws/browse.php/book-9260/page-2075

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So in front of you is the guidance of the Prophet ﷺ and the guidance of the Shaytān,
فأنت الآن أمامك هدي النبي صلى الله عليه وسلم وهدي الشيطان

So will you take the guidance of the Messenger of Allāh ﷺ or the guidance of the Shaytān?
فهل تأخذ بهدي الرسول أو بهدي الشيطان؟

Every believer will say, “I will take the guidance of the Messenger ﷺ”
وكل مؤمن يقول آخذ بهدي الرسول صلى الله عليه وسلم

And the Messenger ﷺ used to eat with his right hand,
والرسول صلى الله عليه وسلم يأكل بيمينه

And commanded with eating with the right hand,
وأمر بالأكل باليمين

And he ﷺ used to drink with the right hand,
ويشرب بيمينه

And commanded with drinking with the right hand.
وأمر بالشرب باليمين

The Shaytān eats with his left hand and drinks with his left hand.
والشيطان يأكل بشماله ويشرب بشماله

Shaykh Muḥammad ibn Sāliḥ al-ʿUthaymīn, Sharh Riyaḍh al-Ṣāliḥīn 4/211
ابن عثيمين، شرح رياض الصالحين ٤/٢١١
http://shamela.ws/browse.php/book-9260/page-2076

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Kharashah ibn Al-Hurrī reported:
أَخْبَرَنَا الشَّرِيفُ أَبُو الْفَتْحِ الْعُمَرِيُّ , أنبأ عَبْدُ الرَّحْمَنِ بْنُ أَبِي شُرَيْحٍ الْهَرَوِيُّ , أنبأ أَبُو الْقَاسِمِ الْبَغَوِيُّ , ثنا دَاوُدُ بْنُ رُشَيْدٍ , ثنا الْفَضْلُ بْنُ زِيَادٍ , ثنا شَيْبَانُ , عَنِ الْأَعْمَشِ , عَنْ سُلَيْمَانَ بْنِ مُسْهِرٍ , عَنْ خَرَشَةَ بْنِ الْحُرِّ قَالَ:

A man bore witness to ‘Umar Ibn Al-Khattāb (may Allāh be pleased with him)
شَهِدَ رَجُلٌ عِنْدَ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللهُ عَنْهُ بِشَهَادَةٍ ,

So ‘Umar said to him: “I do not know you, but it does not matter that I do not know you. Bring me someone who does know you.”
فَقَالَ لَهُ: \" لَسْتُ أَعْرِفُكَ , وَلَا يَضُرُّكَ أَنْ لَا أَعْرِفَكَ , ائْتِ بِمَنْ يَعْرِفُكَ \" ,

A man among the people said: “I know him.”
فَقَالَ رَجُلٌ مِنَ الْقَوْمِ: أَنَا أَعْرِفُهُ ,

‘Umar asked: “What do you know about him?”
قَالَ: \" بِأِيِّ شَيْءٍ تَعْرِفُهُ؟ \"

He said: “He is of good character and is virtuous.”
قَالَ: بِالْعَدَالَةِ وَالْفَضْلِ ,

‘Umar asked: “Is he your neighbour who you know by night and by day, and you know when he comes in and goes out?”
فَقَالَ: \" فَهُوَ جَارُكَ الْأَدْنَى الَّذِي تَعْرِفُ لَيْلَهَ وَنَهَارَهَ , وَمَدْخَلَهُ وَمَخْرَجَهُ؟ \"

The man said: “No.”
قَالَ: لَا،

‘Umar asked: “Did he have any financial dealings with you which is the way to know whether he is God-fearing or not?”
قَالَ: \" فَمُعَامِلُكَ بِالدِّينَارِ وَالدِّرْهَمِ اللَّذَيْنِ بِهِمَا يُسْتَدَلُّ عَلَى الْوَرَعِ؟ \"

The man said: “No.”
قَالَ: لَا،

‘Umar then asked: “Has he been your companion on a journey, which is the best way to know whether he is of noble character and attitude?”
قَالَ: \" فَرَفيِقُكَ فِي السَّفَرِ الَّذِي يُسْتَدَلُّ عَلَى مَكَارِمِ الْأَخْلَاقِ؟ \"

The man said: “No.”
قَالَ: لَا،

So ‘Umar said: “Then you do not know him.”
قَالَ: \" لَسْتَ تَعْرِفُهُ \"

al-Bayhaqī, Al-Sunan al-Kubra #20400 10/213
أبو بكر البيهقي، السنن الكبرى #٢٠٤٠٠ ١٠/٢١٣
http://shamela.ws/browse.php/book-7861/page-23168

Al-'Uqaylī, Ad-Du’afā lil-’Uqaylee 3/454
العقيلي، الضعفاء الكبير للعقيلي ٣/٤٥٤
http://shamela.ws/browse.php/book-13041/page-3231

al-Khaṭīb al-Baghdadī, Al-Kifāyah fi 'Ilmi Ar-Riwayah 1/83
الخطيب البغدادي، الكفاية في علم الرواية ١/٨٣
http://shamela.ws/browse.php/book-13055/page-261

Imām An-Nawawī, Majmū’ Sharh Muhaddhab 20/134
النووي، المجموع شرح المهذب ٢٠/١٣٤
http://shamela.ws/browse.php/book-2186/page-9583

Shaykh Muḥammad Nāsir al-Dīn al-Albānī, Ṣaḥīḥ Irwā Al-Ghalīl #2637 8/260
ناصر الدين الألباني، إرواء الغليل في تخريج أحاديث منار السبيل #٢٦٣٧ ٨/٢٦٠
http://shamela.ws/browse.php/book-22592/page-2866

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Hammād Ibn Usāmah Al-Kūfī (may Allāh have mercy on him) said:
حَدَّثَنَا ابْنُ مَخْلَدٍ، قَالَ: حَدَّثَنَا الْحُسَيْنُ بْنُ عَبْدِ الْوَهَّابِ، قَالَ: سَمِعْتُ أَبَا بَكْرِ بْنَ حَمَّادٍ، قَالَ: سَمِعْتُ أَبَا نَصْرٍ يَعْنِي بِشْرًا، قَالَ: سَمِعْتُ أَبَا أُسَامَةَ، يَقُولُ:

“May Allāh reward with good whoever aids Islām even with half a statement.”
«جَزَى اللَّهُ عَنَّا خَيْرًا مَنْ أَعَانَ الْإِسْلَامَ بِشَطْرِ كَلِمَةٍ»

Ibn Battah al-Ukbari, Al-Ibānah Al-Kubrá #56 1/214
ابن بطة العكبري، الإبانة الكبرى #٥٦ ١/٢١٤
http://shamela.ws/browse.php/book-8206/page-62

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It has been established in the' Ṣaḥīḥ of al-Bukhārī from the Prophet -ﷺ- that he said: 'Indeed one's actions are judged by his final actions.'
وَقد ثَبت فِي الصَّحِيح عَن النَّبِي صلى الله عَلَيْهِ وَسلم أَنه قَالَ الْأَعْمَال بالخواتيم

Therefore, if the believer commits evil then its consequences are repelled from him with ten means:
وَالْمُؤمن إِذا فعل سَيِّئَة فَإِن عُقُوبَته تنْدَفع عَنهُ بِعشْرَة أَسبَاب

1. That he repents, by which Allāh turns to him,
أَن يَتُوب فيتوب الله عَلَيْهِ

Since indeed the one who repents from a sin is like the one who has no sin at all.
فَإِن التائب من الذَّنب كمن لَا ذَنْب لَهُ

2. Or that the person seeks forgiveness from Allāh and Allāh forgives him.
أَو يسْتَغْفر فَيغْفر لَهُ

3. Or he does good actions to wipe out that sin,
أَو يعْمل حَسَنَات تمحوها

Since indeed good deeds take away evil deeds.
فَإِن الْحَسَنَات يذْهبن السَّيِّئَات

4. Or that his believing brothers supplicate for him and seek forgiveness for him, whether he is alive or deceased.
أَو يَدْعُو لَهُ إخوانه الْمُؤْمِنُونَ ويشفعون لَهُ حَيا وَمَيتًا

5. Or relay to him the reward of his actions, those with which Allāh benefits him by.
أَو يهْدُونَ لَهُ من ثَوَاب أَعْمَالهم لينفعه الله بِهِ

6. Or that his Prophet Muḥammad intercedes for him (on the Day of Judgment).
أَو يشفع فِيهِ نبيه مُحَمَّد صلى الله عَلَيْهِ وَسلم

7. Or Allāh trials him in the Dunyā with problems and difficulties expiate his sins.
أَو يَبْتَلِيه الله فِي الدُّنْيَا بمصائب تكفر عَنهُ

8. Or Allāh trials him in al-Barzakh (the stage after death until the Day of Judgment) with fitnah and being squeezed in the grave, which expiate his sins.
أَو يَبْتَلِيه فِي البرزخ والصعقة فيكفر بهَا عَنهُ

9. Or Allāh trials him with events of al-Qiyyāmah (Resurrection) due to the horror at that time, which expiate his sins.
أَو يَبْتَلِيه فِي عرصات الْقِيَامَة من أهوالها بِمَا يكفر عَنهُ

10. Or The Most Merciful [Allāh] of those who show mercy has mercy upon him.
أَو يرحمه أرْحم الرَّاحِمِينَ

Whoever is not forgiven after these ten steps,
فَمن أخطأته هَذِه الْعشْرَة

They have no one to blame but themselves.
فَلَا يَلُومن إِلَّا نَفسه

Ibn Taymiyyah, at-Tuhfah al-'Irāqiyīh min' Amal al-Qulūb 1/57
ابن تيمية، التحفة العراقية ١/٥٧
http://shamela.ws/browse.php/book-6827/page-21

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“Who makes his bid'ah open is abandoned,
فمن أظهر بدعته يهجر

Not allied with,
ولا يوالى،

Not given salam,
ولا يسلم عليه

Is not worthy to be a teacher or other than that;
ولا يستحق أن يكون معلما ولا غيره،

And cannot be trusted.”
فلا يؤمن جانبه

Shaykh ʿAbd al-ʿAzīz bin ʿAbdAllāh bin Bāz, Majmū’ al-Fatāwā 28/48
ابن باز، مجموع فتاوى ٢٨/٤٨
http://shamela.ws/browse.php/book-21537/page-14758

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On the authority of Abū Hurairah, who reports the Prophet ﷺ as saying, “Allāh created the land on Saturday;
\" خلق الله التربة يوم السبت

He created the mountains on Sunday;
وخلق فيها الجبال يوم الأحد

He created the trees on Monday;
وخلق الشجر يوم الاثنين

He created the things entailing labour on Tuesday;
وخلق المكروه يوم الثلاثاء

He created the light (or fish) on Wednesday;
وخلق النور يوم الأربعاء

He scattered the beasts in it (the earth) on Thursday;
وبث فيها الدواب يوم الخميس

And He created Ādam after the afternoon of Friday,
وخلق آدم بعد العصر من يوم الجمعة

The last creation at the last hour of the hours of Friday,
آخر الخلق من آخر ساعة الجمعة

Between Al-'Asr (the afternoon) and night.”
فيما بين العصر إلى الليل \".

Shaykh Muḥammad Nāsir al-Dīn al-Albānī, as-Silsilah as-Ṣaḥīḥah #1833 4/449
ناصر الدين الألباني، السلسلة الصحيحة #١٨٣٣ ٤/٤٤٩
http://shamela.ws/browse.php/book-9442/page-2643

Imam Muslim, Ṣaḥīḥ Muslim #2789 4/2149
صحيح مسلم #٢٧٨٩ ٤/٢١٤٩
http://shamela.ws/browse.php/book-1727/page-8300

Imām An-Nawawī, Riyāḍh as-Ṣāliḥīn #1854 1/516
النووي، رياض الصالحين #١٨٥٤ ١/٥١٦
http://shamela.ws/browse.php/book-2348/page-2060

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“The Verdict on knocking on wood for protection against envy.”
حكم النقر على الخشب خوفا من عين الحاسد بقوله: (دق الخشب)

A brother named ‘Amr from Damascus wrote a letter asking about knocking on wood. He wrote:
س: الأخ الذي رمز لاسمه بـ: أبي عمر - من دمشق يقول في رسالته:

"When mentioning a blessing or favour Allāh has bestowed on a brother or a friend some people knock on wood out of fear from the envious.
عند ذكر نعمة أنعم الله بها على أخ أو صديق يقوم البعض بالنقر على الخشب؛

And sometimes they request other people to do it by saying, “Knock on Wood”.
تعبيرا عن الخوف من عين الحاسد، وبعضهم قد يطلب من الآخر النقر علي الخشب بقوله: (دق الخشب) ،

What is the verdict on this action?
فما حكم الشرع في هذا الفعل؟

May Allāh reward you abundantly.”
أفتونا مأجورين إن شاء الله

Answer: “This act is forbidden and contains corrupt belief.
ج: هذا العمل منكر واعتقاد فاسد لا يجوز فعله.

It is impermissible to knock on wood for protection against the envious. The act legislated in Islām for the person who obtained Allāh’s favor or a smooth progress is thanking and praising Allāh. Additionally, the person must ask Allāh for all His blessings and His help in being thankful.
وإنما المشروع عند حصول النعمة أو السلامة من ضدها شكر الله، والثناء عليه، وسؤاله سبحانه تمام النعمة والعون على شكرها،

This deed is found in the verses:
كما قال عز وجل في كتابه العظيم:

And (remember) when your Lord proclaimed: “If you give thanks (by accepting Faith and worshipping none but Allāh), I will give you more (of My Blessings), but if you are thankless (i.e. disbelievers), verily! My Punishment is indeed severe.” [Sūrah Ibrāhīm: 7]
{وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَلَئِنْ كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ}

And the saying of Allāh the Sublime: {Therefore remember Me (by praying, glorifying, etc.). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.} [Sūrah Al-Baqarah 2:152]
وقال سبحانه: {فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ}

ʿAbd al-ʿAzīz b. ʿAbd Allah b. Bāz, Majmūʿ al-Fatāwá 8/424
عبد العزيز ابن باز، مجموع فتاوى ٨/٤٢٤
https://shamela.ws/index.php/book/21537

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Zayd ibn Khālid reported that the Prophet ﷺ said: “Do not prevent the female servants of Allāh from going to the Masjids of Allāh, but let them go out looking unadorned.”

عَنْ زَيْدِ بْنِ خَالِدٍ الْجُهَنِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: «لَا تَمْنَعُوا إِمَاءَ اللَّهِ الْمَسَاجِدَ وَلْيَخْرُجْنَ تَفِلَاتٍ».

Reported by Aḥmad, Al-Bazzār, and Al-Tabarānī in al-Kabīr. The chain is Ḥasan.

رَوَاهُ أَحْمَدُ وَالْبَزَّارُ وَالطَّبَرَانِيُّ فِي الْكَبِيرِ وَإِسْنَادُهُ حَسَنٌ.

Noor ad-Deen Al-Haythami, Majmū’ az-Zawā’id #2098 2/32
نور الدين الهيثمي، مجمع الزوائد ومنبع الفوائد #٢٠٩٨ ٢/٣٢
http://shamela.ws/browse.php/book-61/page-362

Abu Bakr al-Bazzār, Musnad #5810 12/175
أبو بكر البزار، مسند #٥٨١٠ ١٢/١٧٥
http://shamela.ws/browse.php/book-12981/page-5890

Imām Aḥmad, Musnad #21674 36/7
أحمد إبن حنبل، مسند #٢١٦٧٤ ٣٦/٧
http://shamela.ws/browse.php/book-13157/page-22076

Imām Aḥmad, Musnad #21682 36/15
أحمد إبن حنبل، مسند #٢١٦٨٢ ٣٦/١٥
http://shamela.ws/browse.php/book-13157/page-22084

Al-Ṭabarānī, Al-Muj'am Kabīr #5239 5/248
للطبراني، المعجم الكبير #٥٢٣٩ ٥/٢٤٨
http://shamela.ws/browse.php/book-1733/page-6356

Al-Ṭabarānī, Al-Muj'am Kabīr #5240 5/248
للطبراني، المعجم الكبير #٥٢٤٠ ٥/٢٤٨
http://shamela.ws/browse.php/book-1733/page-6357

Shaykh Muḥammad Nāsir al-Dīn al-Albānī, Ṣaḥīḥ Irwā Al-Ghalīl #515 2/293
ناصر الدين الألباني، إرواء الغليل في تخريج أحاديث منار السبيل #٥١٥ ٢/٢٩٣
http://shamela.ws/browse.php/book-22592/page-615

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Question: O Noble Shaykh what is the meaning of the statement of the Prophet ﷺ: “Let them go out looking unadorned.” [Collected by Aḥmad (9362) and Abū Dāwud (565)]
نص السؤال فضيلة الشيخ : ما معنى قوله - صلى الله عليه وسلم - : وليخرجن تفلات؟

Answer: “Unadorned means not beautified and not perfumed.”
تَفِلات يعني: غَيْر متزيناتٍ وغَيْر متطيباتٍ، غَيْر متزيناتٍ وغَيْر متطيباتٍ .

http://www.alfawzan.af.org.sa/ar/node/9771

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“If the Khawārij get strong, they would corrupt the earth:
لَوْ قَوُوا هَؤُلَاءِ لَأَفْسَدُوا الْأَرْضَ

Iraq and Sham;
كُلَّهَا عِرَاقًا وَشَامًا،

They would not leave a child, man or woman.”
وَلَمْ يَتْرُكُوا طِفْلًا وَلَا طِفْلَةَ وَلَا رَجُلًا وَلَا امْرَأَةً

Ibn Kathīr, Bidāyah wa Nihāya 10/584
ابن كثير، البداية والنهاية ١٠/٥٨٤
http://shamela.ws/browse.php/book-4445/page-6079

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Sālih ibn Aḥmad ibn Hanbal reported that his father (Imām Aḥmad) was asked about Ishāq bin Rahwayh.
حدثنا عبد الرحمن نا صالح بن أحمد بن حنبل قال سمعت أبي وسئل عن إسحاق بن راهويه

So he said: “The likes of Ishāq bin Rahwayh is being asked about? Ishāq is among the Imāms of the Muslims.”
فقال: مثل إسحاق يسأل عنه؟ إسحاق عندنا من أئمة المسلمين.

Ibn Abī Hātim, Jarh wa Ta'dīl 2/209
ابن أبي حاتم، الجرح والتعديل ٢/٢٠٩
http://shamela.ws/browse.php/book-2170/page-614

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Ziyād ibn Hudair reported:
وَعَن زِيَاد بن حدير قَالَ:

'Umar ibn Al-Khattāb (may Allāh be pleased with him) said to me (on an occasion), “Do you know what will destroy Islām?”
قَالَ لِي عُمَرُ: هَلْ تَعْرِفُ مَا يَهْدِمُ الْإِسْلَامَ؟

I said: “No”.
قَالَ: قُلْتُ: لَا.

'Umar said, “It is destroyed by the slip of the 'ālim (scholar),
قَالَ: يَهْدِمُهُ زَلَّةُ الْعَالِمِ

The arguments of hypocrites over the Book of Allāh,
وَجِدَالُ الْمُنَافِقِ بِالْكِتَابِ

And the rulings/judgments of the Imām of misguidance.”
وَحُكْمُ الْأَئِمَّةِ المضلين \".

Al-Albānī: Ṣaḥīḥ
Narrated by Al-Dārimī

الألباني: صَحِيح
رَوَاهُ الدِّرَامِي

Abu 'Abdullāh al-Tabrīzī, Mishkāt Masābīh #269 1/89
أبو عبد الله التبريزي، مشكاة المصابيح #٢٦٩ ١/٨٩
http://shamela.ws/browse.php/book-8360/page-302

ad-Dārimī, Sunan #220 1/295
الدارمي، سنن #٢٢٠ ١/٢٩٥
http://shamela.ws/browse.php/book-21795/page-245

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Ibn Abī Najīh reported that Mujāhid said:
حَدَّثَنَا خَلَفُ بْنُ الْقَاسِمِ، ثنا ابْنُ أَبِي الْعَقِبِ بِدِمَشْقَ ثنا أَبُو زُرْعَةَ، ثنا ابْنُ أَبِي عُمَرَ، قَالَ: قَالَ لِي سُفْيَانُ بْنُ عُيَيْنَةَ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ قَالَ:

“There is no one from the creation of Allāh except that we take some of his statements and some of his statements are left,
«لَيْسَ أَحَدٌ مِنْ خَلْقِ اللَّهِ إِلَّا وَهُوَ يُؤْخَذُ مِنْ قَوْلِهِ وَيُتْرَكُ

Except the Prophet ﷺ.”
إِلَّا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ»

Ibn ʿAbd al-Barr al-Namarī, Jāmi Bayān al-'Ilm wa Fadluhu #1762 2/925
ابن عبد البر، جامع بيان العلم وفضله #١٧٦٢ ٢/٩٢٥
http://shamela.ws/browse.php/book-22367/page-1166

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Indeed a principle of Ahl al-bid‘ah (the people of innovation),
وَقد جرت قَاعِدَة أهل الْبدع

Of the past and of the present is that they are happy with the appearance of one statement that comes from an 'ālim of the ʿulamāʾ (scholars),
فِي سَابق الدَّهْر ولاحقه بِأَنَّهُم يفرحون بصدور الْكَلِمَة الْوَاحِدَة عَن عَالم من الْعلمَاء

And they go beyond bounds in spreading it and making it popular,
ويبالغون فِي إشهارها

And circulating it amongst themselves,
وإذاعتها فِيمَا بَينهم

And they make it a Ḥujjah (proof) for their innovations,
ويجعلونها حجَّة لبدعتهم

And they strike the face of the one who makes inkār (admonishes them or speaks) against them.
ويضربون بهَا وَجه من أنكر عَلَيْهِم

As you find within the books of the Rāfiḍah,
كَمَا تَجدهُ فِي كتب الروافض

From the narrations of statements that have occurred from the scholars of Islām
من الرِّوَايَات لكلمات وَقعت من عُلَمَاء الْإِسْلَام

Regarding that which occurred between the Companion
فِيمَا يتَعَلَّق بِمَا شجر بَين الصَّحَابَة

Or regarding virtues (of their friends) and defects (of their enemies).
وَفِي المناقب والمثالب

They fly with joy due to that and consider it to be from the greatest of assets and spoils.
فَإِنَّهُم يطيرون عِنْد ذَلِك فَرحا ويجعلونه من أعظم الذَّخَائِر والغنائم

al-Shawkānī, Adab al-Ṭalab wa Muntahá al-Arab 1/64
الشوكاني، أَدَبُ الطَّلَبِ وَمُنْتَهَى الْأَرَبِ ١/٦٤
https://shamela.ws/book/6854/39

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