Therefore Sulaymān peace and blessings are upon him, heard her (the ant’s) statement and he understood it,
فسمع سليمان عليه الصلاة والسلام قولها وفهمه.

“So he (Sulaiman) smiled, amused at her speech” (al-Naml 27:19)
{فَتَبَسَّمَ ضَاحِكًا مِنْ قَوْلِهَا}

So he admired her advice to her nation and the good way she expressed herself.
إعجابا منه بفصاحتها ونصحها وحسن تعبيرها.

And this is the condition of the Prophets, may Allāh’s peace and blessings be upon them, they had complete manners,
وهذا حال الأنبياء عليهم الصلاة والسلام الأدب الكامل،

And they would show admiration or be impressed at the right times although their laughter would not go beyond a smile.
والتعجب في موضعه وأن لا يبلغ بهم الضحك إلا إلى التبسم،

Such was the Messenger of Allāh ﷺ, most of his laughter was (only) smiling.
كما كان الرسول صلى الله عليه وسلم جل ضحكه التبسم،

Because verily boisterous laughing is a sign of foolishness and bad manners,
فإن القهقهة تدل على خفة العقل وسوء الأدب.

And not smiling and being impressed at those things that are impressive is a sign of vile character and arrogance;
وعدم التبسم والعجب مما يتعجب منه، يدل على شراسة الخلق والجبروت.

And the Messengers are free from such a thing.
والرسل منزهون عن ذلك.

ʿAbd ʾl-Raḥmān al-Saʿdī, Taysīr al-Karīm al-Raḥmān 1/602
عبد الرحمن السعدي، تيسير الكريم الرحمن ١/٦٠٢
http://shamela.ws/browse.php/book-42/page-1356

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Jābir b. ʿAbd Allāh said, "I heard the Prophet –ﷺ– say, “Indeed, there is an hour from the night, which if a Muslim asks Allāh in that time from the good of the affairs of this world and the Hereafter, then Allāh gives him of it, and that is in every night.”

وقال جابر: سمعت النبي صلى الله عليه وسلم يقول: إن في الليل لساعة لا يوافقها رجل مسلم يسأل الله عز وجل خيرا من أمر الدنيا والآخرة إلا أعطاه إياه وذلك كل ليلة

Allāh ta'alá says: {And those who seek forgiveness before dawn} [Al-’Imrān 3:17]
وقال الله تعالى: (والمستغفرين بالأسحار) [آل عمران: 17]

صحيح

Ibn Taymiyyah, Takhrīj al-Kalim al-Ṭayyib #55 1/88
ابن تيمية، تخريج الكلم الطيب #٥٥ ١/٨٨
http://shamela.ws/browse.php/book-327/page-62

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Uthmān bin Abī al-Aaas complained to the Messenger of Allāh –ﷺ– about a pain he had in his body since he had become Muslim, so the Messenger of Allāh –ﷺ– said to him: place your hand on the part of your body that pains you and then say: “bismillah” (In the name of Allāh) – three times, and say seven times : –‘Aouthu bi’izzatil-lahi waqudratihi min sharri ma ‘ajidu wa’uhathiru (I seek refuge with Allāh and with His Capability from the evil that I feel and wary of)

وعن عثمان بن أبي العاص أنه شكا إلى رسول الله صلى الله عليه وسلم وجعا يجده في جسده منذ أسلم فقال سول الله صلى الله عليه وسلم:

ضع يدك على الذي يألم من جسدك وقل: بسم الله (ثلاثا) . وقل سبع مرات: أعوذ بعزة الله وقدرته من شر ما أجد وأحاذر

[131]

الألباني: صحيح

Ibn Taymiyyah, Takhrīj al-Kalim al-Ṭayyib #149 1/131
ابن تيمية، تخريج الكلم الطيب #١٤٩ ١/١٣١
http://shamela.ws/browse.php/book-327/page-173

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Is it Permissible To Hold the Musḥaf during the Tarawīḥ Prayer
هل يجوز للمأموم حمل المصحف في صلاة التراويح.؟

Questioner: “Is it permissible for the person following the Imām in prayer- especially in the Tarawīḥ prayer – to stand behind, holds the Musḥaf and follows the Imām by looking at it?”
السائل: أيوة، طيب هل يجوز للمأموم خاصةً في صلاة التراويح اللي هو يقوم يصلي وراء الإمام إنه يحمل مصحف يتابع وراء الإمام ينظر فيه يجوز؟

The Shaykh: “No, this is not from the Sunnah.”
الشيخ: لا، هذا ليس من السنة.

Questioner: “If he did this is his prayer accepted?”
السائل: آه ليس من السنة ولو فعل ذلك صلاته جائزة؟

The Shaykh: “His prayer is accepted.”
الشيخ: صلاته جائزة.

Questioner: “But we say it is against the Sunnah?”
السائل: لكن نقول خلاف السنة؟

The Shaykh: “Yes.”
الشيخ: إي نعم.

Shaykh Muḥammad Nāṣir ʾl-Dīn al-Albānī, Silsilah al-Hudá wa ʾl-Nūr 679/14
ناصر الدين الألباني، سلسلة الهدى والنور ٦٧٩/١٤
http://alalbany.net/play.php?catsmktba=15907
http://www.alalbany.me/files/679.doc
http://www.alalbany.me/files/679.mp3

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I do not consider myself from the scholars.
أنا لم أعد نفسي من العلماء

I am still a student of knowledge, a beginner,
وما زلت طالب علم مبتدئ

And I call upon my Lord and say “O My Lord increase me in knowledge.” [Tāḥā 20:114]
وأدعو ربي فأقول: (رب زدني علماً)

And in the (well known) āthār (narrations) or wise sayings it is said “Whoever says that he is a scholar then he is ignorant.”
وفي الأثر أو الحكمة: مَنْ قال أنا عالم فهو جاهل،

So I seek refuge in Allāh from saying that I am a scholar.
فأعوذ بالله أن أقول إني عالم.

http://www.alfawzan.af.org.sa/ar/node/2351

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Sufyān b. ‘Uyaynah reported that ‘Umar b. ’Abdul-’Azīz said: “The state of contentment is rare, but patience is the recourse of the believer.”

حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، ثنا عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدِ بْنِ سَلْمٍ، ثنا هَنَّادُ بْنُ السَّرِيِّ، ثنا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ قَالَ: «الرِّضَا قَلِيلٌ، وَالصَّبْرُ مِعْوَلُ الْمُؤْمِنِ»

Abū Nuʿaym al-ʾAṣbahānī, Ḥilyah ʾl-Awliyāʾ 5/342
أبو نعيم الأصبهاني، حلية الأولياء وطبقات الأصفياء ٥/٣٤٢
http://shamela.ws/browse.php/book-10495/page-7915

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Ḥammād b. Zayd reported that he heard Ayyūb As-Sakhtayānī say:
أَخْبَرَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: سَمِعْتُ حَمَّادَ بْنَ زَيْدٍ قَالَ: قَالَ أَيُّوبُ:

“Indeed a people may want to be raised in status so Allāh refuses except that he keeps them lowly.
«إِنَّ قَوْمًا يُرِيدُونَ أَنْ يَرْتَفِعُوا، فَيَأْبَى اللَّهُ إِلَّا أَنْ يَضَعَهُمْ،

And others may want to be humble, and Allāh refuses except to raise their status.”
وَآخَرِينَ يُرِيدُونَ أَنْ يَتَوَاضَعُوا، فَيَأْبَى اللَّهُ إِلَّا أَنْ يَرْفَعَهُمْ»

Ibn Saʿd, al-Ṭabaqāt ʾl-Kubrá 7/248
ابن سعد، الطبقات الكبرى ط دار صادر ٧/٢٤٨
http://shamela.ws/browse.php/book-9351/page-12836

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Abū Hurayrah (may Allāh be pleased with him) reported that the Prophet ﷺ said: “The prayer is the best of what has been prescribed, so he who is able to perform a great deal of it then let him do so.”

ورُوي عن أبي هريرة رضي الله عنه قال: قال رسولُ الله - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ -: "الصلاةُ خيرُ موضوعٍ، فمَن استطاع أنْ يستكثِرَ فَلْيَسْتَكْثِرْ".

Ṣaḥīḥ lighayri

Reported by Al-Ṭabarānī in al-Awsaṭ.

I say: "It has supports which strengthen it, since it is reported by at-Ṭayālisī, Aḥmad, and Al-Ḥākim through two chains from Abū Ḍarr. It is also reported by Aḥmad and others from the ḥadīth of Abū Umāmah, so the ḥadīth is Ḥasan if Allāh wills.

حسن لغيره

رواه الطبراني في "الأوسط".

قلت: له شواهد يتقوى بها. فأخرجه الطيالسي وأحمد والحاكم من طريقين عن أبي ذر، وأحمد وغيره من حديث أبي أمامة، فالحديث حسن إن شاء الله تعالى.

Shaykh Muḥammad Nāṣir ʾl-Dīn al-Albānī, Ṣaḥīḥ ʾl-Tarġīb wa ʾl-Tarhīb #390 1/280
ناصر الدين الألباني، صحيح الترغيب والترهيب #٣٩٠ ١/٢٨٠
http://shamela.ws/browse.php/book-179/page-279

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Regarding the excellence of knowledge and the people of knowledge, Allāh subḥanahu wa taʿālá negated equality between the people of knowledge and other than them.

تَفْضِيل الْعلم وَأَهله انه سُبْحَانَهُ نفي التَّسْوِيَة بَين أَهله وَبَين غَيرهم

Just like He negated equality between, the companions of Paradise and the companions of the Hell-fire.
كَمَا نفى التَّسْوِيَة بَين اصحاب الْجنَّة واصحاب النَّار

Allāh taʿālá said, "Say, 'Are those who know equal to those who know not?'” [al-Zumar: 9]

فَقَالَ تَعَالَى قل هَل يستوى الَّذين يعلمُونَ وَالَّذين لَا يعلمُونَ

He also said, "Not equal are the dwellers of the Fire and the dwellers of the Paradise." [al-Ḥashr: 20]

كَمَا قَالَ تَعَالَى لَا يستوى اصحاب النَّار واصحاب الْجنَّة

This indicates the elevated excellence of the people of knowledge and their distinguished nobility.

وَهَذَا يدل على غَايَة فَضلهمْ وشرفهم

Ibn al-Qayyim, Miftāḥ Dār ʾl-Saʿādah (Key to the Land of Happiness) 1/49

ابن القيم، مفتاح دار السعادة ومنشور ولاية العلم والإرادة ١/٤٩

http://shamela.ws/browse.php/book-6840/page-48

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ʿUthmān al-Dārimī reported that Mūsā b. Muḥammad al-Balqawī narrated that he heard (Imām) Mālik saying: I read a hundred ḥadīth to al-Zuhrī and he turned to me saying, “How many of these aḥadīth did you memorize, O Mālik?”
قَالَ عُثْمَانُ الدَّارِمِيُّ: حَدَّثَنَا مُوْسَى بنُ مُحَمَّدٍ البَلْقَاوِيُّ: سَمِعْتُ مَالِكاً يَقُوْلُ: حَدَّثَ الزُّهْرِيُّ بِمائَةِ حَدِيْثٍ، ثُمَّ الْتَفَتَ إِلَيَّ، فَقَالَ: كَمْ حَفِظتَ يَا مَالِكُ؟

I said: “Forty.”
قُلْتُ: أَرْبَعِيْنَ.

He then put his hand on his forehead and said: “Inna lillahi (wa inna ilayhi raji‘ūn)! Whatever happened to people’s memory?”
فَوَضَعَ يَدَهُ عَلَى جَبْهَتِه، ثُمَّ قَالَ: إِنَّا للهِ! كَيْفَ نَقصَ الحِفْظُ.

Mūsā (the narrator) said: “It became da'īf (weak).”
مُوْسَى: ضَعِيْفٌ.

Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 5/333
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٥/٣٣٣
http://shamela.ws/browse.php/book-10906/page-4105

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Abū Hurayrah narrated that the Prophet ṣallallāhu ʿalayhi wa sallam said:

“The religion is easy. Whoever tries to contend with it will be overpowered, so follow a middle course, do the best you can, receive glad tidings, and seek help by worshipping Allāh in the early part of the day, in the afternoon, and during the last hours of the night.”

حَدَّثَنَا عَبْدُ السَّلاَمِ بْنُ مُطَهَّرٍ، قَالَ حَدَّثَنَا عُمَرُ بْنُ عَلِيٍّ، عَنْ مَعْنِ بْنِ مُحَمَّدٍ الْغِفَارِيِّ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏"‏ إِنَّ الدِّينَ يُسْرٌ، وَلَنْ يُشَادَّ الدِّينَ أَحَدٌ إِلاَّ غَلَبَهُ، فَسَدِّدُوا وَقَارِبُوا وَأَبْشِرُوا، وَاسْتَعِينُوا بِالْغَدْوَةِ وَالرَّوْحَةِ وَشَىْءٍ مِنَ الدُّلْجَةِ ‏"‌‏.‏

Imām al-Bukhārī, Ṣaḥīḥ #39 1/16

البخاري، صحيح البخاري #٣٩ ١/١٦
http://shamela.ws/browse.php/book-1681/page-86

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On the authority of ‘Uqbah bin ‘Aamr al-Juhanee who said: ‘My sister vowed that she would walk to the Ka’bah barefoot and unveiled.’
عن عبد العزيز بن مسلم قال: حدثنا يزيد بن أبي منصور عن دخين الحجري عن عقبة بن عامر الجهني قال: نذرت أختي أن تمشي إلى الكعبة حافية حاسرة،

So the Messenger of Allāh -ﷺ- came to her and said: ‘What is wrong with this woman?’
فأتى عليها رسول الله صلى الله عليه وسلم فقال: " ما بال هذه؟ ".

They said: “She vowed to walk to the Ka’bah barefoot and unveiled!”
قالوا: نذرت أن تمشي إلى الكعبة حافية حاسرة!

So he said: ‘Order her to take a ride, cover herself, perform the Ḥajj and slaughter an animal.’
فقال: " مروها فلتركب ولتختمر [ولتحج]، [ولتهد هديا] ".

The chain is Ṣaḥīḥ and the narrators are trustworthy.

قلت: وهذا إسناد صحيح رجاله ثقات

Shaykh Muḥammad Nāṣir ʾl-Dīn al-Albānī, Silsilah ʾl-Aḥādīth ʾl-Ṣaḥīḥah #2930 6/1037
ناصر الدين الألباني، السلسلة الصحيحة #٢٩٣٠ ٦/١٠٣٧
http://shamela.ws/browse.php/book-9442/page-4565

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On the authority of Abdullāh bin Umar who said I heard the Messenger of Allāh -ﷺ- saying: ‘Whoever makes seven circuits of Ṭawwaf around the House (Ka’bah) and prays two Rakats, it is the same as freeing a slave.’

العلاء بن المسيب عن عطاء عن عبد الله بن عمر قال: سمعت رسول الله صلى الله عليه وسلم يقول: "من طاف بالبيت [سبعا] وصلى ركعتين كان كعدل رقبة."

I say: The chain is Ṣaḥīḥ. The narrators are all thiqqāt (trustworthy) and the narrators of the two Shaykhs (Al-Bukhārī and Muslim) except the one of Shaykh Ibn Mājah, 'Alī Ibn Muḥammad, who is Al-Ṭanāfisī, he is thiqqah as stated by Al-Ḥāfid (Ibn Ḥajar).

قلت: وهذا إسناد صحيح، رجاله كلهم ثقات رجال الشيخين غير شيخ ابن ماجه علي ابن محمد - وهو الطنافسي - وهو ثقة عابد كما قال الحافظ.

Shaykh Muḥammad Nāṣir ʾl-Dīn al-Albānī, Silsilah ʾl-Aḥādīth ʾl-Ṣaḥīḥah #2725 6/497
ناصر الدين الألباني، السلسلة الصحيحة #٢٧٢٥ ٦/٤٩٧
http://shamela.ws/browse.php/book-9442/page-4025

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“There is nothing that drives away the afflictions of this world except Tawḥīd. That is why the supplication of the distressed person is with Tawḥīd. Such as, the supplication of Yūnus. The distressed person does not supplicate by what Yūnus supplicated with except that Allāh releases him from his hardship with Tawḥīd.
فَمَا دفعت شَدَائِد الدُّنْيَا بِمثل التَّوْحِيد وَلذَلِك كَانَ دُعَاء الكرب بِالتَّوْحِيدِ ودعوة ذِي النُّون الَّتِي مَا دَعَا بهَا مكروب إِلَّا فرّج الله كربه بِالتَّوْحِيدِ

There is nothing more gruesome for the distressed person except shirk, and there is nothing that can rescue you from it except Tawḥīd, it is the refuge for the creation, its shelter, its fortress and its aid.”
فَلَا يلقى فِي الكرب الْعِظَام إِلَّا الشّرك وَلَا يُنجي مِنْهَا إِلَّا التَّوْحِيد فَهُوَ مفزع الخليقة وملجؤها وحصنها وغياثها

Ibn al-Qayyim, al-Fawāʾid 1/53
ابن القيم، الفوائد ١/٥٣
http://shamela.ws/browse.php/book-6832/page-50

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Abū Bakr said he heard Abū 'Abdullāh (Imām Aḥmad) say: “Indeed I ordered them (my sons) to go to the marketplace and expose themselves to doing al-tijārah (business).”

حَدَّثَنَا أَبُو بَكْرٍ سَمِعْتُ أَبَا عَبْدِ اللَّهِ يَقُولُ قَدْ أَمَرْتُهُمْ أَنْ يَخْتَلِفُوا إِلَى السُّوقِ وَأَنْ يَتَعَرَّضُوا لِلتِّجَارَةِ يَعْنِي وَلَدَهُ

Abū Bakr al-Marwazī, Al-Waraʿ #78 1/25
أبو بكر الأموي المروزي، الورع #٧٨ ١/٢٥
http://shamela.ws/browse.php/book-6785/page-22

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“If you see that you reject the truth if it comes from a specific source, and you accept falsehood if it comes from a specific source, and you consider falsehood to be the truth: then know that your heart is diseased.”

إذا رأيت نفسك أنك ترفض الحق إذا جاء من جهة معينة، وتقبل الباطل إذا جاء من جهة معينة، وتجعله حقًا ؛ فاعلم أن قلبك مريض

Shaykh Rabīʿ b. Hādī al-Madkhalī, Aṣnāf al-Qulūb 1/14
ربيع بن هادي المدخلي، اصناف القلوب ١/١٤
https://archive.org/stream/ShaykhRabeeAsnaafAlQuloob#page/n15/mode/1up

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Abū Hurayrah (may Allāh be pleased with him) reported that the Prophet ﷺ said: “When one of you is going to leave his house then let him pray two rak‘ahs, they will prevent you from going out to evil. And when you enter your house then pray two rak’ahs, they will prevent you from entering upon evil.”

«إذا خرجت من منزلك فصل ركعتين تمنعانك مخرج السوء, وإذا دخلت إلى منزلك فصل ركعتين تمنعانك مدخل السوء».

Ḥasan.

حسن. البزار هب عن أبي هريرة. الصحيحة 1323.

Shaykh Muḥammad Nāṣir ʾl-Dīn al-Albānī, Ṣaḥīḥ al-Jāmiʿ ʾl-Saġīr #505 1/149
ناصر الدين الألباني، صحيح الجامع الصغير وزيادته #٥٠٥ ١/١٤٩
http://shamela.ws/browse.php/book-10757/page-87

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Yūnus ibn al-Aʿla — from al-Shāfiʿī — who said — it was said to ʿUmar ibn ‘Abd al-’Azīz: “What do you say regarding the people of Ṣiffīn?”
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ، ثَنَا أَحْمَدُ بْنُ إِبْرَاهِيمَ بْنِ مَكَّوَيْهِ، ثَنَا يُونُسُ بْنُ عَبْدِ الْأَعْلَى، ثَنَا الشَّافِعِيُّ، قَالَ: قِيلَ لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ: مَا تَقُولُ فِي أَهْلِ صِفِّينَ.

He replied: “That is blood which Allāh has kept my hands pure from; I do not wish to dye my tongue with that.”
قَالَ: «تِلْكَ دِمَاءٌ طَهَّرَ اللَّهُ يَدَيَّ مِنْهَا، فَلَا أُحِبُّ أَنْ أَخْضِبَ لِسَانِي فِيهَا»

Abū Nuʿaym al-ʾAṣbahānī, Ḥilyah ʾl-Awliyāʾ 9/114
أبو نعيم الأصبهاني، حلية الأولياء وطبقات الأصفياء ٩/١١٤
http://shamela.ws/browse.php/book-10495/page-14171

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“Ahlus Sunnah are unanimous on the obligation to refrain from any defamatory remarks about any of the Saḥābah on account of what transpired between them even if he knows which of the two parties was on the right position; since they did not fight those wars except that it was on account of their ijtihād and Allāh has pardoned the one who errs in his ijtihād. In fact it has been established that he will receive a single reward and that the one who is correct in his ijtihād will receive a double-reward.”

وَاتَّفَقَ أَهْلُ السُّنَّةِ عَلَى وُجُوبِ مَنْعِ الطَّعْنِ عَلَى أَحَدٍ مِنَ الصَّحَابَةِ بِسَبَبِ مَا وَقَعَ لَهُمْ مِنْ ذَلِكَ وَلَوْ عَرَفَ الْمُحِقَّ مِنْهُمْ لِأَنَّهُمْ لَمْ يُقَاتِلُوا فِي تِلْكَ الْحُرُوبِ إِلَّا عَنِ اجْتِهَادٍ وَقَدْ عَفَا اللَّهُ تَعَالَى عَنِ الْمُخْطِئِ فِي الِاجْتِهَادِ بَلْ ثَبَتَ أَنَّهُ يُؤْجَرُ أَجْرًا وَاحِدًا وَأَنَّ الْمُصِيبَ يُؤْجَرُ أَجْرَيْنِ

Ibn Ḥajar al-ʿAsqalānī, Fatḥ ʾl-Bārī 13/34
ابن حجر العسقلاني، فتح الباري بشرح صحيح البخاري ١٣/٣٤
http://shamela.ws/browse.php/book-1673/page-7320

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Is It Permissible To Eat The Meat Slaughtered for the Awliyá and The Tombs?
هل يجوز أكل ما ذبح للأولياء والأضرحة علما بأن الذابح يذكر اسم الله عند الذبح؟

Al-Fatāwá UAE Tape #2, Article #2
الفتاوى الإماراتية-الشريط 2 (الفهرسة رقم-2)

Question: “Is it permissible to eat (meat) that was slaughtered for the sake of the Awliyaah and the tombs, whilst knowing that the slaughterer did mention the Name of Allāh at the time of slaughtering?”
السائل: هل يجوز أكل ما ذبح للأولياء والأضرحة علما بأن الذابح يذكر اسم الله عند الذبح؟

Answer: “This is of that which has been slaughtered as a sacrifice for others besides Allāh; therefore, it is not permissible to eat it.”
الشيخ: هذا مما أهل لغير الله فلا يحل أكله.

Shaykh Muḥammad Nāṣir ʾl-Dīn al-Albānī, al-Fatāwá al-Imārātiyyah #2 2/2
ناصر الدين الألباني، الفتاوى الإماراتية #٢ ٢/٢
http://shamela.ws/rep.php/book/5390

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O one who asks about my doctrine and creed
يَا سَائِلي عَنْ مَذْهَبِي وعَقِيدَتِي

Certainly, bestowed with guidance is he who asks for guidance
رُزِقَ الهُدَى مَنْ لِلْهِدَايَةِ يَسْأَلُ

Listen to the speech of one who has ascertained the truth of his statement
اسْمَعْ كَلامَ مُحَقِّقٍ فِي قَولِه

Without departing from it nor replacing it (with something else)
لاَ يَنْثَنِي عَنْهُ وَلاَ يَتَبَدَّ

Loving the Companions, all of them (without exception) is for me a (school of) doctrine
حُبُّ " الصَّحابَةِ " كلِّهِمْ لِي مَذْهَبٌ

And love of the nearest ones (the Ahl al-Bayt) do I seek as a means of nearness (to Allāh)
وَمَوَدَّةُ القُرْبَى بِهَا أَتَوَسّلُ

And every one of them has a station and a shining excellence
وَلِكُلِّهِمْ قَدْرٌ عَلاَ وَفَضَائلٌ

However, amongst them [Abū Bakr] al-Siddīq is the most excellent
لكِنَّمَا " الصِّدِّيقُ " مِنْهُمْ أَفْضَلُ

And I say regarding the Qur‘ān (only) that which has come
وَأَقُولُ فِي " القُرْآنِ " مَا جَاءَتْ بِهِ

[In its] verses, for it is the Noble Revelation
آياتُهُ فَهْوَ الْكَرِيمُ الْمُنزَلُ

And I say, “Allāh, the Mighty and Majestic said”
وَأَقُولُ قَالَ اللهُ جَلَّ جَلاَلُهُ

[And likewise] “the Chosen One (the Prophet) [said], ” and I do not explain away (their speech)
وَ" الْمُصْطَفَى " الْهَادِي وَلاَ أَتَأَوَّلُ

And all the verses of the attributes I pass them on
وَجَمِيعُ " آيَاتِ الصِّفَاتِ " أُمِرُّهَا

In truth, just as the first (and best of generations) have transmitted [without explaining them away]
حَقّاً كَمَا نَقَلَ الطِّرَازُ الأَوَّلُ

And I return the obligatory responsibility towards them to those who transmitted them (intact)
وأَرُدُّ عُهْدَتَها إِلَى نُقَّالِهَِِاُ

And I protect them from all that is imagined (with respect to their realities)
وَأَصُونُها عَنْ كُلِّ مَا يُتَخَيَّلُ

Disgrace for the one who threw the Qur’ān behind his back
قُبْحاً لِمَنْ نَبَذَ " القُرَانَ " وَرَاءَهُ

And when asked to provide evidence, says, “al-Akhtal [the Christian] said!”
وَإِذَا اسْتَدَلَّ يَقُولُ قَالَ " الأَخْطَلُ"

And the Believers will see their Lord in Truth (in the Hereafter)
وَالمُْؤْمِنُونَ " يَرَوْنَ " حَقّاً ربَّهُمْ

And to the heaven does He descend without (designating) a how
وَإلَى السَّمَاءِ بِغَيْرِ كَيْفٍ " يَنْزِلُ "

And I affirm the Scales and the Pool which
وأُقِرُ بـ" الْمِيزَانِ " وَ "الْحَوضِ " الَّذِي

I hope to be (amongst those) whose thirst will be quenched (by it)
أَرجُو بأَنِّي مِنْهُ رَيّاً أَنْهَلُ

And likewise (I affirm) the Bridge extended over Hellfire (over which all will pass)
وَكَذَا " الصِّراطُ " يُمَدُّ فَوْقَ جَهَنَّمٍ

So (either) one made safe (and) delivered (or) another forsaken (who will fall)
فَمُسَلَّمٌ نَاجٍ وَآخَرَ مُهْمَلُ

And the wretched one will be burned in the Fire by Divine wisdom
و" النَّارُ " يَصْلاَهَا الشَّقِيُّ بِحِكْمَةٍ

And likewise (by Divine wisdom) the pious one will enter Gardens
وَكَذَا التَّقِيُّ إِلى " الجِنَانِ " سَيَدْخُلُ

And every mentally-sound living person will have in his grave
ولِكُلِّ حَيٍّ عَاقِلٍ في قَبْرِهِ

His deeds to accompany him and for which he will be questioned
عَمَلٌ يُقارِنُهُ هُنَاكَ وَيُسْأَلُ

This is the creed of al-Shāfi'ī and Mālik
هذا اعْتِقَادُ " الشَّافِعيِِّ " و " مَالِكٍ"

And Abū Ḥanīfah and then Aḥmad which has been transmitted
وَ"أَبِي حَنِيفََةَ " ثُمَّ " أَحْمَدَ " يُنْقَلُ

So if you follow their path, then success have you been granted
فَإِنِ اتَّبَعْتَ سَبِيلَهُمْ فَمُوَفَّقٌ

And if you innovate then no support (whatsoever) do you have.
وَإِنِ ابْتَدَعْتَ فَمَا عَلَيْكَ مُعَوَّلُ

Ibn Taymiyyah, al-Qaṣidah al-Lāmiyah 1/2
ابن تيمية، القصيدة اللامية ١/٢
http://shamela.ws/rep.php/book/398

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