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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Yūnus ibn 'Ubayd reported that Bakr Ibn Abdullāh Al-Muzanī (may Allāh have mercy on him) said:
“You all sin often, so seek forgiveness often.”

حَدَّثَنَا أَبُو بَكْرِ بْنُ مَالِكٍ، قَالَ: ثنا عَبْدُ اللهِ بْنُ أَحْمَدَ، حَدَّثَنِي هَارُونُ الْعِجْلِيُّ، عَنْ يُونُسَ بْنِ عُبَيْدٍ، قَالَ: سَمِعْتُ بَكْرَ بْنَ عَبْدِ اللهِ الْمُزَنِيَّ، يَقُولُ: «أَنْتُمْ تُكْثِرُونَ مِنَ الذُّنُوبِ فَاسْتَكْثِرُوا مِنَ الِاسْتِغْفَارِ

Abu Nuaym al-Isfahani, Hilyatu Al-Awliyâ 2/230
أبو نعيم الأصبهاني، حلية الأولياء وطبقات الأصفياء ٢/٢٣٠
http://shamela.ws/browse.php/book-10495/page-2432

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It is a must then that one looks at the principles that are built upon this. From those principles are:
فَلَا بُدَّ مِنَ النَّظَرِ فِي أُمُورٍ تَنْبَنِي عَلَى هَذَا الْأَصْلِ:

Indeed the slip (or error) of the 'ālim (scholar), it is not sound to rely upon it and utilize it,
-مِنْهَا: أَنَّ زَلَّةَ الْعَالِمِ لَا يَصِحُّ اعْتِمَادُهَا مِنْ جِهَةٍ

And one should not make taqlīd of it (blind follow it).
وَلَا الْأَخْذُ بِهَا تَقْلِيدًا لَهُ وَذَلِكَ؛

Because that issue is in opposition of the Shari'āh.
لِأَنَّهَا مَوْضُوعَةٌ عَلَى الْمُخَالَفَةِ لِلشَّرْعِ،

And that is why it is referred to as a 'slip' (or mistake).
وَلِذَلِكَ عُدَّتْ زَلَّةً،

If it was something that was supposed to be considered,
وَإِلَّا فَلَوْ كَانَتْ مُعْتَدًّا بِهَا؛

Then it would not be given this status (of being a slip).
لَمْ يُجْعَلْ لَهَا هَذِهِ الرُّتْبَةُ،

And neither would it have been attributed to the one who made it that it is from his errors.
وَلَا نُسِبَ إِلَى صَاحِبِهَا الزَّلَلُ فِيهَا

al-Shāṭibī, al-Muwafaqāt 5/136
الشاطبي، إبراهيم بن موسى، الموافقات ٥/١٣٦
http://shamela.ws/browse.php/book-11435/page-2427

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Point Sixty Two:
المسألة الثانية والستون

If they were defeated by establishing the evidence (against them), they fled to complain to the kings (or rulers).
[كَوْنُهُم إذَا غُلِبُوا بالحُجَّةِ، فَزَعُوا إلى الشَّكْوى للمُلوك،

As Allāh states: {And the eminent amongst the people of Pharaoh said: “Will you leave Mūsā and his people to cause corruption in the land...”} (Sūrah al-'Arāf: 127)
كما قالوا: {أَتَذَرُ مُوسَى وَقَوْمَهُ لِيُفْسِدُوا فِي الْأَرْضِ} [الأعراف: 127]

From the issues of Ahlul Jāhiliyyah (People of Pre-Islāmic Ignorance):
من مسائل أهل الجاهلية:

If they were defeated by establishing the evidence (against them), they resorted to complain to the Sultan (ruler).
أنهم كانوا إذا غلبوا بالحجة، لجأوا إلى الشكوى إلى السلطان،

For indeed they resorted to prevent the truth to be established.
فإنهم يلجأون إلى القوة لمنع القائم بالحق،

They complained to Pharaoh to over-power and subjugate this truth and this faith and this action of their counterparts is duplicated in every time and place.
واشتكوا إلى فرعون ليقهر هذا الحق وهذا الإيمان وهذا فعل أشباههم في كل زمان ومكان.

Shaykh Ṣāliḥ ibn Fawzān al-Fawzān, Sharḥ Masā’il al-Jāhiliyyah 1/193
صالح الفوزان، شرح مسائل الجاهلية ١/١٩٣
http://shamela.ws/browse.php/book-11265/page-193

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'Alī ibn Abī Talhāh reported that Ibn 'Abbās (may Allāh be pleased with him) said regarding the statement of Allāh: “If you avoid the great sins which you are forbidden to do...” [An-Nisā 4:31]
حدثني المثنى قال، حدثنا عبد الله بن صالح قال، حدثني معاوية، عن علي بن أبي طلحة، عن ابن عباس قوله:\"إن تجتنبوا كبائر ما تنهون عنه\"،

He (may Allāh be pleased with him) said about the definition Al-Kabā'ir (major sin):
قال:\"الكبائر\"،

“It is every sin which Allāh has made it result the Fire,
كل ذنب ختمه الله بنار،

(His) Anger,
أو غضب،

A curse,
أو لعْنة،

Or punishment.”
أو عذاب.

Tabarī, Tafsīr #9212 8/246
الطبري، جامع البيان ت شاكر #٩٢١٢ ٨/٢٤٦
http://shamela.ws/browse.php/book-43/page-4331

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“Most people hear various speech but they do not know the reality of the statements and their closeness or distance from the truth.”

وأكثر الناس يسمعون كلام هذا وهذا، ولا يعرفون حقائق الأقوال ومراتبها في القرب من الحق والبعد منه.

Ibn Taymiyyah, Dar’ut Ta’ārud al-‘Aql wa an-Naql 10/213
بن تيمية، درء تعارض العقل والنقل ١٠/٢١٣
http://shamela.ws/browse.php/book-21506/page-3925

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“Everything that brings joy to your Muslim brother indeed is good and rewardable.”

وكل شيء يدخل السرور على أخيك المسلم؛ فإنه خير وأجر

Shaykh Muḥammad ibn Sāliḥ al-ʿUthaymīn, Sharh Riyaḍh al-Ṣāliḥīn 2/168
ابن عثيمين، شرح رياض الصالحين ٢/١٦٨
http://shamela.ws/browse.php/book-9260/page-750

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‘Alī ibn Abee Tālib, may Allāh be pleased with him, said:
وَعَن عَليّ رَضِي الله عَنهُ قَالَ:

“If the religion were based upon opinion,
لَوْ كَانَ الدِّينُ بِالرَّأْيِ

Then the bottom of the Khuff (socks) would have more right to be wiped than the top.
لَكَانَ أَسْفَلُ الْخُفِّ أَوْلَى بِالْمَسْحِ مِنْ أَعْلَاهُ

But I saw the Messenger of Allāh ﷺ wiping the top of his Khuff.”
وَقَدْ رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَمْسَحُ على ظَاهر خفيه

Al-Albānī: Ṣaḥīḥ
Narrated by Abū Dāwud and Al-Dārimī

الألباني: صَحِيح
رَوَاهُ أَبُو دَاوُد للدارمي مَعْنَاهُ

Abu 'Abdullāh al-Tabrīzī, Mishkāt Masābīh #525 1/163
أبو عبد الله التبريزي، مشكاة المصابيح #٥٢٥ ١/١٦٣
http://shamela.ws/browse.php/book-8360/page-598

Abū Dāwūd al-Sijistānī, Sunan #162 1/42
أبي داود، سنن #١٦٢ ١/٤٢
http://shamela.ws/browse.php/book-1726/page-225

Abū Dāwūd al-Sijistānī, Sunan #164 1/42
أبي داود، سنن #١٦٤ ١/٤٢
http://shamela.ws/browse.php/book-1726/page-227

Shaykh Muḥammad Nāsir al-Dīn al-Albānī, Ṣaḥīḥ Irwā Al-Ghalīl #103 1/140
ناصر الدين الألباني، إرواء الغليل في تخريج أحاديث منار السبيل #١٠٣ ١/١٤٠
http://shamela.ws/browse.php/book-22592/page-133

al-Bayhaqī, Al-Sunan al-Kubra #1386 1/436
أبو بكر البيهقي، السنن الكبرى #١٣٨٦ ١/٤٣٦
http://shamela.ws/browse.php/book-7861/page-1588

Ibn Hajar al-'Asqalani, Bulugh al-Marām #60 1/21
ابن حجر العسقلاني، بلوغ المرام #٦٠ ١/٢١
http://shamela.ws/browse.php/book-9111/page-62

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“As for the one who transgresses that either by claiming that they (the companions) turned apostate
وأما من جاوز ذلك إلى أن زعم أنهم ارتدوا

After the passing of the Messenger of Allāh ﷺ
بعد رسول الله صلى الله عليه وسلم

Except a small group which does not reach but around 10 people,
إلا نفرا قليلا لا يبلغون بضعة عشر نفسا

Or that the majority of them were evildoers,
أو أنهم فسقوا عامتهم

Then there is no doubt that this person has disbelieved.
فهذا لا ريب أيضا في كفره

For he has belied that which the Qur’ān has textualized in many places;
فإنه مكذب لما نصه القرآن في غير موضع:

From (Allāh’s) Pleasure for them and praise of them.
من الرضى عنهم والثناء عليهم

Rather, he who doubts the disbelief of one like this then he, himself, has disbelieved.
بل من يشك في كفر مثل هذا فإن كفره متعين

For this statement contains the implication that the transmitters of the Book and the Sunnah were disbelievers or evildoers and that this Ummah, which is:
فإن مضمون هذه المقالة أن نقلة الكتاب والسنة كفار أو فساق وأن هذه الأمة التي هي:

“You are the best of peoples ever raised up for mankind” (Al-Imrān 3:110)
{كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ}

And the best of them is the first generation;
وخيرها هو القرن الأول

(They are saying that) the majority of them were disbelievers,
كان عامتهم كفارا

Or evildoers.
أو فساقا

It also implies that this Ummah is the worst of the nations,
ومضمونها أن هذه الأمة شر الأمم

And the predecessors of this Ummah are the most evil of them;
وأن سابقي هذه الأمة هم شرارها

And thus this person has disbelieved based upon that which is known by necessity from the religion of Al-Islām.”
وكفر هذا مما يعلم بالاضطرار من دين الإسلام

Ibn Taymiyyah, Al-Ṣārim al-Maslūl ʿAlá Shātim Al-Rasūl 1/586
ابن تيمية، الصارم المسلول على شاتم الرسول ١/٥٨٦
http://shamela.ws/browse.php/book-7344/page-590

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“And Īmān consists of statement and action,
وأن الإيمان قول وعمل ,

It increases and decreases.
يزيد وينقص ,

The statement will not benefit without action,
ولا ينفع قول إلا بعمل ,

And there is no action or statement without intention.
ولا عمل و قول إلا بنية،

And there is no statement, action, or intention without the Sunnah.”
ولا قول وعمل بنية إلا بسنة.

Abu Bakr Al-Humaydī, Usūl as-Sunnah 1/6
أبو بكر الحُمَيْدي، أصول السنة ١/٦
http://shamela.ws/rep.php/book/3450

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On the authority of Makhūl in a Marfū' form who said:
أَخْبَرَنَا عَبْدُ الْخَالِقِ بْنُ أَحْمَدَ قَالَ أَنْبَأَنَا الْمُبَارَكُ بْنُ عَبْدِ الْجَبَّارِ قَالَ أَنْبَأَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْفَتْحِ قَالَ أَنْبَأَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الدَّقَّاقُ قَالَ أَنْبَأَنَا الْحُسَيْنُ بْنُ صَفْوَانَ قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ أَحْمد قَالَ حَدثنِي الْعَبَّاس ابْن جَعْفَرٍ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ سَعِيدٍ قَالَ أَنْبَأَنَا أَبُو بَكْرِ بْنُ عَيَّاشٍ قَالَ حَدَّثَنَا رَجُلٌ عَنْ مَكْحُولٍ رَفَعَهُ قَالَ

“The people of Paradise will smell a scent and the will say: 'O our Lord, we have not smelled a scent, since we entered Paradise, more beautiful than this scent.'
يُرَوَّحُ أَهْلُ الْجَنَّةِ بِرَائِحَةٍ فَيَقُولُونَ رَبَّنَا مَا وَجَدْنَا رِيحًا مُنْذُ دَخَلْنَا الْجَنَّةَ أَطْيَبَ مِنْ هَذِهِ

He will say: 'This is the smell of of the mouths of the fasting people.'
فَيَقُولُ هَذِهِ رَائِحَةُ أَفْوَاهِ الصُّوَّامِ

The people of the Hellfire will smell a scent and they will say: 'O our Lord, we have not smelled a scent, since we entered the Fire, more repugnant than this scent.'
وَيُرَوَّحُ أَهْلُ النَّارِ رَائِحَةً فَيَقُولُونَ رَبَّنَا مَا وَجَدْنَا مُنْذُ دَخَلْنَا النَّارَ أَنْتَنَ مِنْ هَذِهِ

He will say: 'This is the smell of the private parts of the fornicators.'”
فَيَقُولُ هَذِهِ رِيحُ فُرُوجِ الزُّنَاةِ

Ibn al-Jāwzī al-Hanbalī, Dhamm al-Hawā 1/191
ابن الجوزي، ذم الهوى ١/١٩١
http://shamela.ws/browse.php/book-6870/page-191

Ibn Rajab, At-Takhwīf Min an-Nār 1/192
ابن رجب الحنبلي، التخويف من النار والتعريف بحال دار البوار ١/١٩٢
http://shamela.ws/browse.php/book-4033/page-180

Imām al-Dhahabī, Al-Kabāir 1/52
الذهبي، شمس الدين، الكبائر ١/٥٢
http://shamela.ws/browse.php/book-6848/page-46

Ibn Abi Dunyā, Al-Jû’ #313 1/186
ابن أبي الدنيا، الجوع #٣١٣ ١/١٨٦
http://shamela.ws/browse.php/book-9306/page-536

Ibn Rajab, Majmū' Rasā'il 4/297
ابن رجب الحنبلي، مجموع رسائل ٤/٢٩٧
http://shamela.ws/browse.php/book-95735/page-1616

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Some of the wise ones said:
وقال بعض الحكماء:

The idiot is known by six characteristics:
يعرف الأحمق بست خصال:

1. Becoming angry over nothing.
الغضب من غير شيء،

2. Giving to one who should not be given to.
والإعطاء في غير حق،

3. Speaking regarding that which is of no benefit.
والكلام من غير منفعة،

4. Trusting everyone.
والثقة بكل أحد،

5. Spreading secrets and not differentiating (in that) between his friend and his enemy.
وإفشاء السر، وأن لا يفرق بين عدوه وصديقه،

6. Speaking about whatever comes to his heart whilst believing that he is the most intelligent of the people.
ويتكلم ما يخطر على قلبه، ويتوهم أنه أعقل الناس.

Ibn al-Jāwzī al-Hanbalī, Akhbār al-Ḥamqā wa al-Mughafalīn (Narrations of the Foolish and Heedless) 1/37
ابن الجوزي، أخبار الحمقى والمغفلين ١/٣٧
http://shamela.ws/browse.php/book-11068/page-25

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Al-Ahnaf said:
قول الأحنف:

“There is no rest for the envious.
لا راحة لحسود،

There is no dignity for the stingy.
ولا مروءة لبخيل،

There is no brotherly love for the compulsive liar.
ولا إخاء لكذوب،

There is no loyalty for the disconcerned.
ولا وفاء لملول،

There is no honour for the ill-mannered.”
ولا سؤدد لسيء الخلق.

Ibn ʿAbd al-Barr al-Namarī, Bahjat al-Majālis wa ʾUns al-Majālis 1/201
ابن عبد البر، بهجة المجالس وأنس المجالس ١/٢٠١
http://shamela.ws/browse.php/book-558/page-201

Ibn Asākir, Tārīkh Dimashq 24/335
أبو القاسم ابن عساكر، تاريخ دمشق ٢٤/٣٣٥
http://shamela.ws/browse.php/book-71/page-10974

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A man wrote to Ibn 'Umar (may Allāh be pleased with him) saying, “Write to me something containing all knowledge.”
قَالَ اللَّيْثُ بنُ سَعْدٍ، وَغَيْرُهُ: كَتبَ رَجُلٌ إِلَى ابْنِ عُمَرَ أَنِ اكتُبْ إِلَيَّ بِالعِلمِ كُلِّهِ.

So he wrote to him: “Indeed, knowledge is abundant.
فَكَتَبَ إِلَيْهِ: إِنَّ العِلمَ كَثِيْرٌ،

However, if you are able to meet Allāh having a light burden regarding the blood of the people,
وَلَكِنْ إِنِ اسْتَطَعْتَ أَنْ تَلقَى اللهَ خَفِيفَ الظَّهْرِ مِنْ دِمَاءِ النَّاسِ،

Having a stomach which is empty of their wealth,
خَمِيْصَ البَطنِ مِنْ أَمْوَالِهِم،

And a tongue which refrained from their honour,
كَافَّ اللِّسَانِ عَنْ أَعْرَاضِهِم،

Clinging to their Jamā'ah,
لاَزماً لأَمرِ جَمَاعَتِهِم،

Then do so.”
فَافعَلْ.

Imām al-Dhahabī, Siyar Aʿlām al-Nubalā 3/222
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٣/٢٢٢
http://shamela.ws/browse.php/book-10906/page-2831

Aḥmad al-Tayyaar, Hayāt as-Salaf 1/95
أحمد الطيار، 17505 ١/٩٥
http://shamela.ws/browse.php/book-17505/page-92

Ibn Asākir, Tārīkh Dimashq 31/169
أبو القاسم ابن عساكر، تاريخ دمشق ٣١/١٦٩
http://shamela.ws/browse.php/book-71/page-13818

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Mu’tamir Ibn Sulaymān (rahimahullaah) said:
وَأَخْبَرَنَا أَحْمَدُ , أنبا عَبْدُ الرَّحْمَنِ , حَدَّثَنِي أَحْمَدُ بْنُ الْعَبَّاسِ الْهَاشِمِيُّ , ثنا مُحَمَّدُ بْنُ عَبْدِ الْأَعْلَى , قَالَ: سَمِعْتُ مُعْتَمِرَ بْنَ سُلَيْمَانَ يَقُولُ:

“I entered upon my father and I was sad.
\" دَخَلْتُ عَلَى أَبِي وَأَنَا مُنْكَسِرٌ ,

So he said to me, ‘What is wrong with you?’
فَقَالَ: \" مَا لَكَ؟

I responded, ‘A friend of mine passed away.’
قُلْتُ: \" مَاتَ صَدِيقٌ لِي.

He said, ‘Did he die upon the Sunnah?’
قَالَ: \" مَاتَ عَلَى السُّنَّةِ؟

I said ‘Yes.’
قُلْتُ: \" نَعَمْ.

He said, ‘Do not feel sad for him.’”
قَالَ: فَلَا تَخَفْ عَلَيْهِ \"

Al-Lālikā'ī, Sharḥ 'Usūl 'Itiqād Ahlus Sunnah wal Jamā'ah #61 1/75
اللالكائي، شرح أصول اعتقاد أهل السنة والجماعة #٦١ ١/٧٥
http://shamela.ws/browse.php/book-9200/page-107

Ibn al-Jāwzī al-Hanbalī, Talbīs Iblīs 1/11
ابن الجوزي، تلبيس إبليس ١/١١
http://shamela.ws/browse.php/book-11438/page-8

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It is reported by Ishāq ibn Bishr and Ibn Asākir by way of Muḥammad bin Ishāq from some of those who narrated from Ibn 'Abbās, may Allāh be pleased with him, who said:
قال وأنبأنا إسحاق أخبرني محمد بن إسحاق عن بعض رواه ابن عباس أنه كان يقول

The origin of the act of the people of Lūt was that Iblīs came to them, whilst they were talking, in the image of a boy who was the most beautiful boy the people had seen,
إنما كان بدء عمل قوم لوط أن إبليس جاءهم عند ذكرهم ما ذكروا في هيئة صبي أجمل صبي رآه الناس

And he invited them to himself.
فدعاهم إلى نفسه

So they had intercourse with him,
فنكحوه

And were thus dragged into (this act).
ثم جروا على ذلك

Ibn Asākir, Tārīkh Dimashq 50/313
أبو القاسم ابن عساكر، تاريخ دمشق ٥٠/٣١٣
http://shamela.ws/browse.php/book-71/page-23425

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The person is not declared to be a disbeliever based upon sins.
ولا تكفير بشئ من الذنوب،

Disbelief is only due to abandoning the five things which the Prophet ﷺ mentioned in his statement:
إنما الكفر في ترك الخمس التي قال رسول الله - صلى الله عليه وسلم -:

Islām is built upon five:
\" بني الإسلام على خمس:

The testimony that nothing has the right to be worshipped except for Allāh and Muḥammad is the Messenger of Allāh,
شهادة أن لا إله إلا الله وأن محمد رسول الله صلى الله عليه وسلم،

Establishing the prayer,
وإقام الصلاة،

Paying the Zakat,
وإيتاء الزكاة،

Fasting the month of Ramadān,
وصوم رمضان،

And Hajj to the house.
وحج البيت

Abu Bakr Al-Humaydī, Usūl as-Sunnah #10 1/7
أبو بكر الحُمَيْدي، أصول السنة #١٠ ١/٧
http://shamela.ws/rep.php/book/3450

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'Abdurrahman ibn Al-Qāsim reported that Ibn Mas'ūd (may Allāh be pleased with him) said:
أَخْبَرَنَا مُحَمَّدُ بْنُ إِبْرَهِيمَ بْنِ سَعِيدٍ، نا أَحْمَدُ بْنُ مُطَرِّفٍ، نا سَعِيدُ بْنُ عُثْمَانَ، وَسَعِيدُ بْنُ خُمَيْرٍ قَالَا: نا يُونُسُ بْنُ عَبْدِ الْأَعْلَى، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ عَبْدِ الرَّحْمَنِ عَنِ الْقَاسِمِ الْمَسْعُودِيِّ قَالَ: قَالَ ابْنُ مَسْعُودٍ:

“Indeed I consider that a man forgets the knowledge which he knew, due to a sin he commits.”
«إِنِّي لَأَحْسَبُ أَنَّ الرَّجُلَ يَنْسَى الْعِلْمَ قَدْ عَلِمَهُ بِالذَّنْبِ يَعْمَلَهُ»

Ibn ʿAbd al-Barr al-Namarī, Jāmi Bayān al-'Ilm wa Fadluhu #1195 1/675
ابن عبد البر، جامع بيان العلم وفضله #١١٩٥ ١/٦٧٥
http://shamela.ws/browse.php/book-22367/page-837

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