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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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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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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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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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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Islām in its Original Form
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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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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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“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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Islām in its Original Form
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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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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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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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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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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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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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Shaykh Rabee Asnaaf Al Quloob : Shaykh Rabī b. Hādī al-Madkhalī : Free Download, Borrow, and Streaming : Internet Archive
اصناف القلوب للشيخ ربيع حفظه الله بصيغة بي دي اف (3.81 ميجابايت, 1137 مشاهدات)Asnāf al-Qulūb of...
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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«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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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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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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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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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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Abū ʿAmr adh-Dānī said: “O my brother do you know the path to Paradise? Its paths are: the Qur’ān and the Sunnah!”
وَهُوَ القَائِلُ فِي أَرْجُوزته السَّائِرَة: تَدْرِي أَخِي أَيْنَ طَرِيْقُ الجَنَّهْ... طرِيْقُهَا القُرْآنُ ثُمَّ السُّنَّهْ
Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 18/81
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ١٨/٨١
http://shamela.ws/browse.php/book-10906/page-11160
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وَهُوَ القَائِلُ فِي أَرْجُوزته السَّائِرَة: تَدْرِي أَخِي أَيْنَ طَرِيْقُ الجَنَّهْ... طرِيْقُهَا القُرْآنُ ثُمَّ السُّنَّهْ
Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 18/81
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ١٨/٨١
http://shamela.ws/browse.php/book-10906/page-11160
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Islām in its Original Form
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Question: Ahsan Allāhu ilaykum (May Allāh grant you good). The questioner says: “What is the distance where it is not permissible for the person to pass in front of the person praying?”
السؤال: ما هي المسافة التي لا يجوز للمار أن يمشي أمام المصلي؟
The answer: They say if there is between you and the person passing in front of you, three cubits (arm lengths) then there is no prohibition. While the principle is the impermissibility of passing in front of the praying person; based upon the ḥadīth:
الإجابة: يقولون: إذا كان بينك وبين المار ثلاثة أذرع فلا مانع، والأصل تحريم المرور بين يدي المصلي، حديث:
“If the one who walks in front of a person who is praying knew (the sin) that is upon him, standing for forty would be better for him than passing in front of someone who is praying.”
"لَوْ يَعْلَمُ الْمَارُّ بَيْنَ يَدَي الْمُصَلِّى مَاذَا عَلَيْهِ لَكَانَ أَنْ يَقِفَ أَرْبَعِينَ خَيْرًا لَهُ مِنْ أَنْ يَمُرَّ بَيْنَ يَدَيْ المُصَلَّي"،
Abū Al Nadhar said: “I do not know if he intended forty days, or forty months or forty years.”
قال أبو النظر: لا أدري أراد أربعين يوماً أو أربعين شهراً، أو أربعين عام.
And the Sunnah is for the one praying to pray behind a Sutrah.
والسنة للمصلي وضع سترة
The Prophet ﷺ said: “If one of you prays facing something to screen him from the people, if someone wants to walk in front of him, let him push him away, and if he insists then let him fight him, for he is no more than a devil.”
يقول صلى الله عليه وسلم: "إِذَا صَلَّى أَحَدُكُمْ فَلْيُصَلِّ إِلَى سُتْرَةٍ وَلْيَدْنُ مِنْهَا فَإن أَحَدٌ يَمُرَّ بَيْنَ يَدَيْهِ فَلْيَدْفَعْهُ فَإِنْ أَبَى فَلْيُقَاتِلْهُ، فَإِنَّمَا هُوَ شَيْطَانٌ".
http://www.mufti.af.org.sa/node/3115
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السؤال: ما هي المسافة التي لا يجوز للمار أن يمشي أمام المصلي؟
The answer: They say if there is between you and the person passing in front of you, three cubits (arm lengths) then there is no prohibition. While the principle is the impermissibility of passing in front of the praying person; based upon the ḥadīth:
الإجابة: يقولون: إذا كان بينك وبين المار ثلاثة أذرع فلا مانع، والأصل تحريم المرور بين يدي المصلي، حديث:
“If the one who walks in front of a person who is praying knew (the sin) that is upon him, standing for forty would be better for him than passing in front of someone who is praying.”
"لَوْ يَعْلَمُ الْمَارُّ بَيْنَ يَدَي الْمُصَلِّى مَاذَا عَلَيْهِ لَكَانَ أَنْ يَقِفَ أَرْبَعِينَ خَيْرًا لَهُ مِنْ أَنْ يَمُرَّ بَيْنَ يَدَيْ المُصَلَّي"،
Abū Al Nadhar said: “I do not know if he intended forty days, or forty months or forty years.”
قال أبو النظر: لا أدري أراد أربعين يوماً أو أربعين شهراً، أو أربعين عام.
And the Sunnah is for the one praying to pray behind a Sutrah.
والسنة للمصلي وضع سترة
The Prophet ﷺ said: “If one of you prays facing something to screen him from the people, if someone wants to walk in front of him, let him push him away, and if he insists then let him fight him, for he is no more than a devil.”
يقول صلى الله عليه وسلم: "إِذَا صَلَّى أَحَدُكُمْ فَلْيُصَلِّ إِلَى سُتْرَةٍ وَلْيَدْنُ مِنْهَا فَإن أَحَدٌ يَمُرَّ بَيْنَ يَدَيْهِ فَلْيَدْفَعْهُ فَإِنْ أَبَى فَلْيُقَاتِلْهُ، فَإِنَّمَا هُوَ شَيْطَانٌ".
http://www.mufti.af.org.sa/node/3115
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“The ‘ālim (scholar) lives on (by his legacy and the knowledge he has spread) even after he is dead, while the jāhil (ignorant one) is dead even while he is alive.”
العالم حي بعد مماته والجاهل ميت في حياته:
Shaykh Muḥammad b. Ṣāliḥ al-ʿUthaymīn, al-Ḍiyāʾ al-Lāmiʿ ʾl-Khuṭab al-Jawāmiʿ 1/13
ابن عثيمين، الضياء اللامع من الخطب الجوامع ١/١٣
http://shamela.ws/browse.php/book-30920/page-12
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العالم حي بعد مماته والجاهل ميت في حياته:
Shaykh Muḥammad b. Ṣāliḥ al-ʿUthaymīn, al-Ḍiyāʾ al-Lāmiʿ ʾl-Khuṭab al-Jawāmiʿ 1/13
ابن عثيمين، الضياء اللامع من الخطب الجوامع ١/١٣
http://shamela.ws/browse.php/book-30920/page-12
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Mālik b. Miġwal said that his dear friend Talḥah b. Muṣarraf told him: “Meeting you is more beloved to me than honey.”
حَدَّثَنِي مُحَمَّدُ بْنُ عَبَّادٍ، حَدَّثَنَا سُفْيَانُ، عَنْ مَالِكِ بْنِ مِغْوَلٍ، قَالَ: قَالَ لِي طَلْحَةُ بْنُ مُصَرِّفٍ «لَلُقْيَاكَ أَحَبُّ إِلَيَّ مِنَ الْعَسَلِ»
Ibn Abī ʾl-Dunyā, al-Ikhwān #87 1/138
ابن أبي الدنيا، الإخوان #٨٧ ١/١٣٨
http://shamela.ws/browse.php/book-12990/page-91
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حَدَّثَنِي مُحَمَّدُ بْنُ عَبَّادٍ، حَدَّثَنَا سُفْيَانُ، عَنْ مَالِكِ بْنِ مِغْوَلٍ، قَالَ: قَالَ لِي طَلْحَةُ بْنُ مُصَرِّفٍ «لَلُقْيَاكَ أَحَبُّ إِلَيَّ مِنَ الْعَسَلِ»
Ibn Abī ʾl-Dunyā, al-Ikhwān #87 1/138
ابن أبي الدنيا، الإخوان #٨٧ ١/١٣٨
http://shamela.ws/browse.php/book-12990/page-91
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“Without doubt al-Ikhlāṣ negates the reason for entering into the Fire, therefore, who ever enters the fire, from those who said: ‘la illaha illa Allāh (there is none worthy of worship except Allāh)’ then this is proof that he never implemented the sincerity of “la illaha illa Allāh” which would have prohibited him from the fire.”
فَإِنَّ الْإِخْلَاصَ يَنْفِي أَسْبَابَ دُخُولِ النَّارِ؛ فَمَنْ دَخَلَ النَّارَ مِنْ الْقَائِلِينَ لَا إلَهَ إلَّا اللَّهُ لَمْ يُحَقِّقْ إخْلَاصَهَا الْمُحَرِّمَ لَهُ عَلَى النَّارِ؛
Ibn Taymiyyah, Majmūʿ ʾl-Fatāwá 10/261
ابن تيمية، مجموع الفتاوى ١٠/٢٦١
http://shamela.ws/browse.php/book-7289/page-4841
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فَإِنَّ الْإِخْلَاصَ يَنْفِي أَسْبَابَ دُخُولِ النَّارِ؛ فَمَنْ دَخَلَ النَّارَ مِنْ الْقَائِلِينَ لَا إلَهَ إلَّا اللَّهُ لَمْ يُحَقِّقْ إخْلَاصَهَا الْمُحَرِّمَ لَهُ عَلَى النَّارِ؛
Ibn Taymiyyah, Majmūʿ ʾl-Fatāwá 10/261
ابن تيمية، مجموع الفتاوى ١٠/٢٦١
http://shamela.ws/browse.php/book-7289/page-4841
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