Mutarrif ibn Ash-Shikhīr said:
أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْعَبَّاسِ , أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ الْبَغَوِيُّ , قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ حُمَيْدٍ , قَالَ: حَدَّثَنَا ابْنُ الْمُبَارَكِ , قَالَ: أنبا مَعْمَرٌ , عَنْ يَزِيدَ الْعُقَيْلِيِّ أَوْ غَيْرِهِ , عَنْ مُطَرِّفِ بْنِ الشِّخِّيرِ , قَالَ:

“If desires were one and the same,
\" لَوْ كَانَتْ هَذِهِ الْأَهْوَاءُ كُلُّهَا هَوًى وَاحِدًا

Then perhaps a person could say that maybe the truth lies in them.
لَقَالَ الْقَائِلُ: «الْحَقُّ فِيهِ» ,

However, since they are scattered about and divergent,
فَلَمَّا تَشَعَّبَتْ وَاخْتَلَفَتْ

Anyone in his right mind knows that the truth is not divergent.”
عَرَفَ كُلُّ ذِي عَقْلٍ أَنَّ الْحَقَّ لَا يَتَفَرَّقُ \"

Al-Lālikā'ī, Sharḥ 'Usūl 'Itiqād Ahlus Sunnah wal Jamā'ah #312 1/169
اللالكائي، شرح أصول اعتقاد أهل السنة والجماعة #٣١٢ ١/١٦٩
http://shamela.ws/browse.php/book-9200/page-331

al-Shāṭibī, Al-Iʻtiṣām 1/82
الشاطبي، إبراهيم بن موسى، الاعتصام ١/٨٢
http://shamela.ws/browse.php/book-21720/page-65

Ibn ʿAbd al-Barr al-Namarī, Jāmi Bayān al-'Ilm wa Fadluhu #1752 2/920
ابن عبد البر، جامع بيان العلم وفضله #١٧٥٢ ٢/٩٢٠
http://shamela.ws/browse.php/book-22367/page-1159

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“It is upon the one whose feet are not firm upon knowledge; to refrain from entering into these affairs, so there does not come from him harm and corruption in aqīdah far greater than the rectification they were hoping to achieve.”

وعلى من لم ترسخ قدمه في العلم الشرعي أن لا يخوض في مثل هذه المسائل؛ حتى لا يحصل من الضرر وإفساد العقائد أضعاف ما كان يؤمله من النفع والإصلاح.

Al-Lajnah ad-Dā'imah (Permanent Committee of Scholars), Fatāwā Al-Lajnah ad-Dā'imah - 2 2/135
اللجنة الدائمة للبحوث العلمية والإفتاء، فتاوى اللجنة الدائمة - 2 ٢/١٣٥
http://shamela.ws/browse.php/book-21772/page-927

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'Amr Ibnil Abbās Al Bāhili (d. 235H) – (may Allāh have mercy on him) – said:
سَمِعْتُ عَبْدَانَ الأَهْوَازِيَّ يَقُولُ: سَمعتُ عَمْرو بْنَ الْعَبَّاسِ يَقُولُ:

“Abdullāh ibn Dāwood al Kharībi said to 'Abdur-Rahmān Ibn Mahdi (d. 198H): “Are you Qadari?”
كَانَ عَبد اللَّهِ بْنَ دَاوُدَ الْخَرِيبِيُّ يَقُولُ لِعَبْدِ الرَّحْمَنِ بْنِ مَهْدِيٍّ: أَنْتَ قَدَرِيٌّ،

'Abdur-Rahmān replied: “My teachers were Hamād Ibn Zaid,
فَقَالَ عَبد الرَّحْمَنِ: إِنَّمَا أُسْتَاذِي حَمَّادُ بْنُ زَيْدٍ

And Yazīd Ibn Zurai’,
وَيَزِيدُ بْنُ زُرَيْعٍ،

From which of the two of them would I have taken (the bid’ah of) Qadr from!?”
فَعَنْ أَيِّهِمَا حَمَلْتُ الْقَدَرَ؟.

Ibn 'Adee, Al-Kāmil 1/203
ابن عدي، الكامل في ضعفاء الرجال ١/٢٠٣
http://shamela.ws/browse.php/book-12579/page-127

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Have not those who disbelieve known that the heavens and the earth were joined together as one united piece, then We parted them? And We have made from water every living thing. Will they not then believe?

أَوَلَمْ يَرَ ٱلَّذِينَ كَفَرُوٓا۟ أَنَّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَٰهُمَا ۖ وَجَعَلْنَا مِنَ ٱلْمَآءِ كُلَّ شَىْءٍ حَىٍّ ۖ أَفَلَا يُؤْمِنُونَ

Surah al-Anbiyāʾ 21:30
سورة الأنبياء ٢١:٣٠

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Ibn Abbās (may Allāh be pleased with him), ‘Atā and Qatādah (all) said: “They were both one joined entity...”
قَالَ ابْنُ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا وَعَطَاءٌ وَقَتَادَةُ: كَانَتَا شَيْئًا وَاحِدًا مُلْتَزِقَتَيْنِ

“..And we split them...” i.e. we caused a separation between them with air”
{فَفَتَقْنَاهُمَا} فَصَلْنَا بَيْنَهُمَا بِالْهَوَاءِ،

Ka’b said: “Allāh created the heavens and the earth,
قَالَ كَعْبٌ: خَلَقَ اللَّهُ السَّمَوَاتِ وَالْأَرْضَ

Joined one on top of the other,
بَعْضَهَا عَلَى بَعْضٍ،

Then he created air,
ثُمَّ خَلَقَ رِيحًا

And placed it between them and separated them and created an opening between them with it.”
فَوَسَّطَهَا فَفَتَحَهَا بِهَا.

Abu Muhammad al-Baghawī, Tafsīr 5/316
البغوي ، أبو محمد، تفسير ٥/٣١٦
http://shamela.ws/browse.php/book-41/page-1992

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Abdullāh ibn 'Umar said: “We used to drink while we were standing and eat while we were walking during the time of the Messenger of Allāh ﷺ.”

حَدَّثَنَا أَبُو بَكْرٍ قَالَ: حَدَّثَنَا مُعَاذُ بْنُ مُعَاذٍ، عَنْ عِمْرَانَ بْنِ حُدَيْرٍ، عَنْ يَزِيدَ بْنِ عُطَارِدٍ أَبِي الْبَزَرِي، قَالَ: قَالَ ابْنُ عُمَرَ: «كُنَّا نَشْرَبُ وَنَحْنُ قِيَامٌ، وَنَأْكُلُ وَنَحْنُ نَسْعَى عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ»

Ibn Abi Shaybah, Musannaf #24115 5/101
أبو بكر بن أبي شيبة، مصنف #٢٤١١٥ ٥/١٠١
http://shamela.ws/browse.php/book-9944/page-27221

ad-Dārimī, Sunan #2171 2/1350
الدارمي، سنن #٢١٧١ ٢/١٣٥٠
http://shamela.ws/browse.php/book-21795/page-2800

Shaykh Muḥammad Nāsir al-Dīn al-Albānī, as-Silsilah as-Ṣaḥīḥah #3178 7/539
ناصر الدين الألباني، السلسلة الصحيحة #٣١٧٨ ٧/٥٣٩
http://shamela.ws/browse.php/book-9442/page-5348

Ibn Abi Shaybah, Musannaf #24118 5/102
أبو بكر بن أبي شيبة، مصنف #٢٤١١٨ ٥/١٠٢
http://shamela.ws/browse.php/book-9944/page-27224

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“..And in the hadīth there is an important benefit,
وفي الحديث فائدة هامة،

And that is the permissibility of eating while walking,
وهي جواز الأكل ماشياً،

(A ruling) which differs from drinking while standing.
بخلاف الشرب قائماً؛

For indeed it is prohibited as is established in Ṣaḥīḥ Muslim and elsewhere.
فإنه منهي عنه كما ثبت في\"صحيح مسلم\"وغيره،

The collection and discussion of something of that has occurred in volume one (number 177),
وقد سبق تخريج بعضها في المجلد الأول (رقم 177) ،

And there I discussed the difference of opinion of the scholars concerning its ruling and I concluded the most correct position is that it is impermissible (Harām).
وذكرت هناك اختلاف العلماء في حكمه مرجِّحاً التحريم؛

That is due to his ﷺ strong prohibition against drinking while standing among other supporting factors so return to It (i.e. the stated reference).”
لزجره - صلى الله عليه وسلم - عن الشرب قائماً وغيره مما يؤيده؛ فراجعه.

Shaykh Muḥammad Nāsir al-Dīn al-Albānī, as-Silsilah as-Ṣaḥīḥah 7/542
ناصر الدين الألباني، السلسلة الصحيحة ٧/٥٤٢
http://shamela.ws/browse.php/book-9442/page-5351

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So attention is not given to the anoscription,
فليس العبرة بالانتساب

Nor to that which is apparent.
أو فيما يظهر؛

Rather, consideration is given to the realities,
بل العبرة بالحقائق،

And to the end results of the affairs.
وبعواقب الأمور،

And the individuals who ascribe themselves to (giving) da'wah, it is mandatory that they be investigated:
والأشخاص الذين ينتسبون إلى الدعوة يجب أن ينظر فيهم:

Where did they study?
أين درسوا؟

Who did they take knowledge from?
ومن أين أخذوا العلم؟

Where were they reared (come from)?
وأين نَشَؤُوا؟

What is their 'aqīdah (creed and beliefs)?
وما هي عقيدتهم؟

And their dealings and effects upon the people must be looked into.
وتنظر أعمالهم وآثارهم في الناس،

And it must be asked, what did they do which resulted in goodness?
ماذا أنتجوا من الخير؟

And which of their actions brought about rectification?
وماذا ترتب على أعمالهم من الإصلاح؟

Their affairs must be investigated before (the people) are misled by their statements and what is apparent from them.
فيجب أن تدرس أحوالهم قبل أن يغتر بأقوالهم ومظاهرهم،

This investigation is mandatory,
هذا أمر لابد منه،

Especially in this time in which the callers to fitnah (trials and tribulations) are many.
خصوصًا في هذا الزمان الذي كثر فيه دعاة الفتنة؛

Indeed, the Prophet ﷺ described the du'āt of fitnah by saying:
وقد وصف النبي صلى الله عليه وسلم دعاة الفتنة بأنهم:

That they are a people with our skin and they speak with our tongue.
قومٌ مِنْ بني جِلْدَتِنَا، ويتكلَّمُون بأَلْسِنَتنَا،

And when the Prophet ﷺ was asked about the fitan (trial, tribulation), he said:
والنبي صلى الله عليه وسلم لما سئل عن دعاة الفتن قال:

“They will be callers at the gates of Hell.
دعاةٌ على أبوابِ جَهَنَّم،

Whosoever obeys them, then they will fling him into it.”
مَنْ أَطَاعَهُم قَذَفُوهُ فيها؛

So he called them du'āt (callers)!
سماهم دعاة

Shaykh Ṣāliḥ ibn Fawzān al-Fawzān, Al-Ijābātul-Muhimmatu fīl-Mashākilil-Mulimmah 1/34
صالح الفوزان، الإجابات المهمة في المشاكل الملمة ١/٣٤
https://archive.org/stream/alfawzan_ijaabat_muhimmat/alfawzan_ijaabat_muhimmat_fi_mashaakil_mulimmah.pdf#page/n36/mode/1up

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With power did We construct the heaven. Verily, We are Able to extend the vastness of space thereof.

وَٱلسَّمَآءَ بَنَيْنَٰهَا بِأَيْي۟دٍ وَإِنَّا لَمُوسِعُونَ

Surah Adh-Dhaariyat 51:47
سورة الذاريات ٥١:٤٧

{We expand} There are five manners (of understanding this):
{وَإِنَّا لَمُوسِعُونَ} فيه خمسة أوجه:

1. Sustenance with rain, this was the position of al-Ḥasan (Al-Basrī).
أحدها: لموسعون في الرزق بالمطر , قاله الحسن.

2. (We expand) the sky (itself) this was the position of Abū Zaid.
الثاني: لموسعون السماء , قاله ابن زيد.

3. That we are able to grant expanse greater than the expanse of the heavens.
الثالث: لقادرون على الاتساع بأكثر من اتساع السماء.

4. That we expand it by creating a heaven like it, this was the position of Mujāhid.
الرابع: لموسعون بخلق سماء ملثها , قاله مجاهد.

5. We possess expanse (that is) no one is able to restrict that which we wish.
الخامس: لذوو سعة لا يضيق علينا شيء نريده.

Al-Mawārdī, Tafsīr 5/373
الماوردي، تفسير ٥/٣٧٣
http://shamela.ws/browse.php/book-8346/page-3713

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Al-Hākim (may Allāh have mercy on him) said:
قَالَ الْحَاكِمُ رَحِمَهُ اللَّهُ:

Amma ba’d (as for what follows):
أَمَّا بَعْدُ:

Indeed when I observed innovations in our time becoming widespread,
فَإِنِّي لَمَّا رَأَيْتُ الْبِدَعَ فِي زَمَانِنَا كَثُرَتْ،

And the people's knowledge of the fundamentals of the Sunnah depleting,
وَمَعْرِفَةَ النَّاسِ بِأُصُولِ السُّنَنِ قَلَّتْ،

Alongside the fact that the people have become absorbed in writing narrations,
مَعَ إِمْعَانِهِمْ فِي كِتَابَةِ الْأَخْبَارِ،

And (the fact that) there is an abundance of those who seek it (sadly) upon negligence and heedlessness,
وََكَثْرَةِ طَلَبِهََا عَلَى الْإِهْمَالِ وَالْإِغْفَالِ؛

I was inspired by this to author a concise book comprising the categories of the knowledge of hadīth,
دَعَانِي ذَلِكَ إِلَى تَصْنِيفِ كِتَابٍ خَفِيفٍ يَشْتَمِلُ عَلَى ذِكْرِ أَنْوَاعِ عِلْمِ الْحَدِيثِ

The like of which the seeker of hadīth and those who persevere in seeking it will need.”
مِمَّا يَحْتَاجُ إِلَيْهِ طَلَبَةُ الْأَخْبَارِ.

Al-Hākim al-Naysabūrī, Ma'rifah 'Ulūm al-Hadīth 1/1
للحاكم، معرفة علوم الحديث للحاكم ١/١
http://shamela.ws/browse.php/book-13179/page-2

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And the saying of Allāh: “There is no sin upon you whether you eat together or apart.” (Suratun Nūr 24:61)
وقوله: {لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَأْكُلُوا جَمِيعًا أَوْ أَشْتَاتًا}

“All of this is permissible,
فكل ذلك جائز،

That the people of a household eat together,
أكل أهل البيت الواحد جميعا،

Or that each individual eats by himself,
أو أكل كل واحد منهم وحده،

And in this is removal of difficulty.”
وهذا نفي للحرج

Imam al-Sa'dī, Taysīr Qurʾan 1/575
عبد الرحمن السعدي، تيسير الكريم الرحمن ١/٥٧٥
http://shamela.ws/browse.php/book-42/page-1300

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“In this is an allowance from Allāh for a man to eat by himself or with a group even though eating together is better and more blessed.”

فَهَذِهِ رُخْصَةٌ مِنَ اللَّهِ تَعَالَى فِي أَنْ يَأْكُلَ الرَّجُلُ وَحْدَهُ وَمَعَ الْجَمَاعَةِ وَإِنْ كَانَ الْأَكْلُ مَعَ الْجَمَاعَةِ أبرك وأفضل.

Ibn Kathīr, Tafsīr 6/79
ابن كثير، تفسير ط العلمية ٦/٧٩
http://shamela.ws/browse.php/book-23604/page-2571

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Al-A'mash reported that Mujāhid said:
ح وَحَدَّثَنَا عُمَرُ بْنُ إِبْرَاهِيمَ إِمْلَاءً حَدَّثَنَا الْحُسَيْنُ بْنُ عِمْرَانَ بِبَغْدَادَ حَدَّثَنَا الْبَاغَنْدِيُّ قَالَا حَدَّثَنَا ابْن نُمَيْرٍ حَدَّثَنَا يَعْلَى عَنِ الْأَعْمَشِ عَنْ مُجَاهِدٍ قَالَ

“I do not know which of the two blessing is greater,
(مَا أَدْرِي أَيُّ النِّعْمَتَيْنِ أَعَظْمُ

That Allāh guided me to Islām,
أَنْ هَدَانِي لِلْإِسْلَامِ

Or that he saved me from following desires.”
أَوْ عَافَانِي مِنْ هَذِهِ الْأَهْوَاء)

Reported by Al-Dārimī

رَوَاهُ الدَّارمِيّ فِي مُقَدّمَة سنَنه بَاب فِي اجْتِنَاب الْأَهْوَاء

Al-Harawī, Dham al-Kalām 4/319
أبو إسماعيل الهروي، ذم الكلام وأهله ٤/٣١٩
http://shamela.ws/browse.php/book-1427/page-961

Abu Nuaym al-Isfahani, Hilyatu Al-Awliyâ 2/218
أبو نعيم الأصبهاني، حلية الأولياء وطبقات الأصفياء ٢/٢١٨
http://shamela.ws/browse.php/book-10495/page-2376

Aḥmad al-Tayyaar, Hayāt as-Salaf 1/825
أحمد الطيار، 17505 ١/٨٢٥
http://shamela.ws/browse.php/book-17505/page-820

ad-Dārimī, Sunan #317 1/344
الدارمي، سنن #٣١٧ ١/٣٤٤
http://shamela.ws/browse.php/book-21795/page-356

Ibn Hajar al-'Asqalani, Ithāful Maharah #25082 19/397
ابن حجر العسقلاني، إتحاف المهرة #٢٥٠٨٢ ١٩/٣٩٧
http://shamela.ws/browse.php/book-26324/page-31357

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Al-Abbās (may Allāh be pleased with him): “Indeed the Messenger of Allāh ﷺ did not die until after he left the path as a clear methodology.”

إِنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَاللَّهِ مَا مَاتَ حَتَّى تَرَكَ السَّبِيلَ نَهْجًا وَاضِحًا

ad-Dārimī, Sunan #84 1/220
الدارمي، سنن #٨٤ ١/٢٢٠
http://shamela.ws/browse.php/book-21795/page-103

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“Whenever those who establish the light of Prophethood (Sunnah) become weak, that is when bid'ah becomes stronger.”

وَكُلَّمَا ضَعُفَ مَنْ يَقُومُ بِنُورِ النُّبُوَّةِ قَوِيَتْ الْبِدْعَةُ

Ibn Taymiyyah, Majmū’ al-Fatāwā 3/104
بن تيمية، مجموع الفتاوى ٣/١٠٤
http://shamela.ws/browse.php/book-7289/page-996

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And asking Allāh’s mercy for the Companions of Muḥammad peace be upon him; all of them.
والترحم على أصحاب محمد - صلى الله عليه وسلم - كلهم،

For surely Allāh said: ‘And those who came after them say: "Our Lord! Forgive us and our brethren who have preceded us in Faith’ (Sūrah Al-Ĥashr 59:10).
فإن الله عز وجل قال: {وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ} [الحشر 10]

Thus He only commanded us to seek forgiveness for them,
فلم يؤمر إلا بالإستغفارٍ لهم،

Consequently whoever insults them
فمن يسبهم

Or degrades them,
أو ينقصهم

Or one of them;
أو أحداً منهم ,

Then he is not upon the Sunnah,
فليس على السُنَّة،

And he has no right to the spoils.
وليس له في الفئ حق،

Abu Bakr Al-Humaydī, Usūl as-Sunnah #3 1/6
أبو بكر الحُمَيْدي، أصول السنة #٣ ١/٦
http://shamela.ws/rep.php/book/3450

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“From the best deeds of 'Ali (may Allāh be pleased with him), the Leader of the Believers, was his fighting against the Khawārij.”

وَأَنَّ أَمِيرَ الْمُؤْمِنِينَ عَلِيًّا - رَضِيَ اللَّهُ عَنْهُ - كَانَ مِنْ أَفْضَلِ أَعْمَالِهِ قِتَالُهُ الْخَوَارِجَ.

Ibn Taymiyyah, Minḥāj al-Sunnah al-Nabawīyyah 6/116
بن تيمية، منهاج السنة النبوية ٦/١١٦
http://shamela.ws/browse.php/book-927/page-2946

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And more than one individual has narrated to us that Mālik ibn Anas said:
أخبرنا بذلك غير واحد عن مالك بن أنس أنه قال:

‘Allāh divided the Al Fay (Al Fay is wealth obtained from the non Muslims without physical conflict) by saying:
\" قسم الله ـ تعالى ـ الفئ فقال:

“(And there is also a share in these Al Fay) for the poor emigrants, who were expelled from their homes” (Sūrah al-Hashr 59:8).
{لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ} [الحشر 8]

Then He said: “And those who came after them say: "Our Lord! Forgive us and our brethren who have preceded us in Faith”. (Sūrah Al-Ĥashr 59:10).
قال: {وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا} [الحشر 10]

Thus the one who does not say this for them, then he is not from those who will have a share in the Al Fay.
فمن لم يقل هذا لهم , فليس ممن له الفيء

Abu Bakr Al-Humaydī, Usūl as-Sunnah #3 1/6
أبو بكر الحُمَيْدي، أصول السنة #٣ ١/٦
http://shamela.ws/rep.php/book/3450

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Al-Mubārak bin Faḍāla reported to us on the authority of al-Ḥasan concerning the Speech of Allah, the Powerful and almighty “And worship your Lord until there arrives to you, certainty” (15:99), he said: “[The certainty] of death.”

أَخْبَرَكُمْ أَبُو عُمَرَ بْنُ حَيَوَيْهِ، وَأَبُو بَكْرٍ الْوَرَّاقُ قَالَا: أَخْبَرَنَا يَحْيَى قَالَ: حَدَّثَنَا الْحُسَيْنُ قَالَ: أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ قَالَ: أَخْبَرَنَا الْمُبَارَكُ بْنُ فَضَالَةَ، عَنِ الْحَسَنِ، فِي قَوْلِ اللَّهِ عَزَّ وَجَلَّ: {وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ} [الحجر: 99] ، قَالَ: «الْمَوْتُ»

Abdullāh ibn Al-Mubārak, Az-Zuhd #19 1/7
ابن المبارك، الزهد والرقائق #١٩ ١/٧
http://shamela.ws/browse.php/book-13028/page-22

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Sufyān Ath-Thawrī (may Allāh have mercy on him) said: “Your coming to the prayer before the iqāmah is a showing of respect for the prayer.”

وروى المعافى، عن سفيان الثوري، قال: مجيئك إلى الصلاة قبل الإقامة توقير للصلاة.

Ibn Rajab, Fath al-Bārī 5/353
ابن رجب الحنبلي، فتح الباري ٥/٣٥٣
http://shamela.ws/browse.php/book-137/page-2490

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