Sakhr b. Ġāmidī narrated that the Prophet ṣallallāhu ʿalayhi wa sallam said, “Allāhumā bārik li ʾummatī fī bukūrihā” (O Allāh, bless my ummah in the early portion of their days).

Whenever he sent out a detachment or an army, he would do so in the beginning of the day.

Ṣakhr was a businessman. He would send his merchandise at the beginning of the day, so he became rich and acquired a lot of wealth.“

Abū Dāwūd said, ”He is Ṣakhr b. Wadāʿah."

حَدَّثَنَا سَعِيدُ بْنُ مَنْصُورٍ، حَدَّثَنَا هُشَيْمٌ، حَدَّثَنَا يَعْلَى بْنُ عَطَاءٍ، حَدَّثَنَا عُمَارَةُ بْنُ حَدِيدٍ، عَنْ صَخْرٍ الْغَامِدِيِّ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏"‏ اللَّهُمَّ بَارِكْ لأُمَّتِي فِي بُكُورِهَا ‏"‏ ‏.‏ وَكَانَ إِذَا بَعَثَ سَرِيَّةً أَوْ جَيْشًا بَعَثَهُمْ فِي أَوَّلِ النَّهَارِ ‏.‏ وَكَانَ صَخْرٌ رَجُلاً تَاجِرًا وَكَانَ يَبْعَثُ تِجَارَتَهُ مِنْ أَوَّلِ النَّهَارِ فَأَثْرَى وَكَثُرَ مَالُهُ ‏.‏ قَالَ أَبُو دَاوُدَ وَهُوَ صَخْرُ بْنُ وَدَاعَةَ ‏.‏

Al-Albānī: Ṣaḥīḥ.

الألباني: صحيح

Abū Dāwūd al-Sijistānī, al-Sunan #2606 3/35
أبي داود، سنن #٢٦٠٦ ٣/٣٥
http://shamela.ws/browse.php/book-1726/page-3552

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‘Abdullāh b. al-Mubārak reported that he heard Sufyān ath-Thawrī say: “He has no fiqh (understanding), the one that does not sees his hardships as a ni’mah (blessing), and his ease as a disaster.”

حَدَّثَنَا الْقَاضِي أَبُو أَحْمَدَ، حَدَّثَنَا مُحَمَّدُ بْنُ أَيُّوبَ، حَدَّثَنَا الْحَسَنُ بْنُ عِيسَى بْنِ مَيْسَرَةَ، ثنا عَبْدُ اللهِ بْنُ الْمُبَارَكِ، قَالَ: سَمِعْتُ سُفْيَانَ الثَّوْرِيَّ، يَقُولُ: «لَيْسَ بِفَقِيهٍ مَنْ لَمْ يَعُدَّ الْبَلَاءَ نِعْمَةً , وَالرَّخَاءَ مُصِيبَةً»

Abū Nuʿaym al-ʾAṣbahānī, Ḥilyah ʾl-Awliyāʾ 7/55
أبو نعيم الأصبهاني، حلية الأولياء وطبقات الأصفياء ٧/٥٥
http://shamela.ws/browse.php/book-10495/page-10142

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My father (Shaykh Ḥammād al-Ansārī, may Allāh have mercy on him) said: “The one who is married to four wives will be more youthful compared to the one who is married to one, two or three (wives)!”

قال الوالد: "إن المتزوج بأربع نسوة يصير شاباً بخلاف الذى معه واحدة أو اثنتان أو ثلاث".

Shaykh Ḥammād al-Anṣārī, al-Majmūʿ fi Tarjamah ʾl-ʿAllāmah al-Muḥaddith al-Shaykh Ḥammād ʾl-Anṣārī #138 2/571
عبد الأول بن حماد الأنصاري، المجموع في ترجمة العلامة المحدث #١٣٨ ٢/٥٧١
http://shamela.ws/browse.php/book-7467/page-577

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In a recorded lecture on cassette tape ennoscriptd: ‘Haqīqat al-Bida’ wal-Kufr’, the Shaykh (may Allāh have mercy on him) said:
الشيخ ناصر الدين الألماني فقال - رحمه الله - كما في شريط: «حقيقة البدعة والكفرا:

“The Shariʿah is not just taken from the texts nor from just one Āyah or one ḥadīth,
الشريعة، لا تؤخذ من نص، من اية، من حديث واحد،

Rather it is all that is collected on that specific issue.
وإنغا من مجموع ما جاء في المسألة،

Therefore it is not just obligatory to collect all the texts regarding Fiqh issues so that we can know what abrogates from what is abrogated,
لذلك، ليس فقط المسائل الفقهـية يجب أن تجمع كل نصوصها حتى نعلم الناسخ من المنسوخ

The specific from the general,
والخاص من العام،

The absolute from the limited and, and, etc, rather gathering the texts for ‘Aqīdah is foremost by a long way.”
والمطلق من المقيد و..و.. إلى آخره، بل العقيدة أولى بذلك بكثير.

Shaykh Muḥammad Nāṣir ʾl-Dīn al-Albānī, Manhaj as-Salafī 1/61
ناصر الدين الألباني، المنهج السلفي ١/٦١
https://archive.org/stream/WAQmssna#page/n60/mode/1up

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“If it were not for the concern of Aṣḥāb al-ḥadīth (the scholars of ḥadīth) with the precision of the Sunnan, gathering them, extracting them from their sources and researching the different paths, the Sharia’h would have become void and its rulings would have been cancelled out because the rulings were extrapolated from preserved Āthār (narrations) and they took benefit from the transmitted Sunnan.”

وَلَوْلَا عِنَايَةُ أَصْحَابِ الْحَدِيثِ بِضَبْطِ السُّنَنِ وَجَمْعِهَا وَاسْتِنْبَاطِهَا مِنْ مَعَادِنِهَا وَالنَّظَرِ فِي طُرُقِهَا , لَبَطَلَتِ الشَّرِيعَةُ , وَتَعَطَّلَتْ أَحْكَامُهَا , إِذْ كَانَتْ مَسْتَخْرَجَةً مِنَ الْآثَارِ الْمَحْفُوظَةِ , وَمُسْتَفَادَةً مِنَ السُّنَنِ الْمَنْقُولَةِ

al-Khaṭīb al-Baġdadī, al-Kifāyah fī ʿIlm ʾl-Riwāyah 1/5
الخطيب البغدادي، الكفاية في علم الرواية ١/٥
http://shamela.ws/browse.php/book-13055/page-6

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Narrated 'Abdullah bin Mas'ud: that the Messenger of Allah (ﷺ) said: "The best generation is my generation, then those who follow them, then those who follow them. Then comes a people after that whose swearing precedes their testimony, or whose testimony precedes their swearing."

حَدَّثَنِي هَنَّادٌ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ، هُوَ السَّلْمَانِيُّ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ خَيْرُ النَّاسِ قَرْنِي ثُمَّ الَّذِينَ يَلُونَهُمْ ثُمَّ الَّذِينَ يَلُونَهُمْ ثُمَّ يَأْتِي قَوْمٌ مِنْ بَعْدِ ذَلِكَ تَسْبِقُ أَيْمَانُهُمْ شَهَادَاتِهِمْ أَوْ شَهَادَاتُهُمْ أَيْمَانَهُمْ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عُمَرَ وَعِمْرَانَ بْنِ حُصَيْنٍ وَبُرَيْدَةَ ‏.‏ قَالَ وَهَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏

الألباني: صحيح، ابن ماجة (2362)

Muḥammad b. ʿĪsá al-Tirmiḏī, al-Sunan #3859 5/695
محمد بن عيسى الترمذي، سنن #٣٨٥٩ ٥/٦٩٥
http://shamela.ws/browse.php/book-1435/page-6345

Shaykh Muḥammad Nāṣir ʾl-Dīn al-Albānī, Ṣaḥīḥ al-Jāmiʿ ʾl-Saġīr #3294 1/623
ناصر الدين الألباني، صحيح الجامع الصغير وزيادته #٣٢٩٤ ١/٦٢٣
http://shamela.ws/browse.php/book-10757/page-561

Muḥammad b. ʿĪsá al-Tirmiḏī, al-Sunan #2302 4/548
محمد بن عيسى الترمذي، سنن #٢٣٠٢ ٤/٥٤٨
http://shamela.ws/browse.php/book-1435/page-3982

Muḥammad b. ʿĪsá al-Tirmiḏī, al-Sunan #2221 4/500
محمد بن عيسى الترمذي، سنن #٢٢٢١ ٤/٥٠٠
http://shamela.ws/browse.php/book-1435/page-3847

Imām Muslim, al-Ṣaḥīḥ #2533 4/1963
مسلم بن الحجاج، صحيح مسلم #٢٥٣٣ ٤/١٩٦٣
http://shamela.ws/browse.php/book-1727/page-7600

Shaykh Muḥammad Nāṣir ʾl-Dīn al-Albānī, Silsilah ʾl-Aḥādīth ʾl-Ṣaḥīḥah #699 2/312
ناصر الدين الألباني، السلسلة الصحيحة #٦٩٩ ٢/٣١٢
http://shamela.ws/browse.php/book-9442/page-1254

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The scholars are in agreement that the best generation is the Messenger’s -ﷺ- generation and the meaning here is the Companions.

اتَّفَقَ الْعُلَمَاءُ عَلَى أَنَّ خَيْرَ الْقُرُونِ قَرْنُهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالْمُرَادُ أَصْحَابُهُ

al-Imām al-Nawawī, Sharḥ Ṣaḥīḥ Muslim 16/84
النووي، شرح النووي على مسلم ١٦/٨٤
http://shamela.ws/browse.php/book-1711/page-3575

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Abdullāh bin Aḥmad (b. Ḥanbal) informed us: I asked my father: “Who is a Rāfiḍī?”

He answered: “The one who curses Abū Bakr and ʿUmar (may Allāh be pleased with them and have mercy on them).”

أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ أَحْمَدَ، قَالَ: قُلْتُ لِأَبِي: مَنِ الرَّافِضَةُ؟ قَالَ: «الَّذِي يَشْتِمُ وَيَسُبُّ أَبَا بَكْرٍ وَعُمَرَ رَحِمَهُمَا اللَّهُ»

Abū Bakr b. al-Khallāl, al-Sunnah #777 3/492
أبي بكر بن الخلال، السنة #٧٧٧ ٣/٤٩٢
http://shamela.ws/browse.php/book-1077/page-820

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Ibn al-Muġīrah said, "Our Lord does what makes Him beloved to us although He is not in need of us, whereas we do what angers Him although we are in need of Him.”

يَتَحَبَّبُ إِلَيْنَا رَبُّنَا وَهُوَ عَنَّا غَنِيٌّ، وَنَتَمَقَّتُ إِلَيْهِ وَنَحْنُ إِلَيْهِ مُحْتَاجُونَ

Abū Nuʿaym al-ʾAṣbahānī, Ḥilyah ʾl-Awliyāʾ 6/248

أبو نعيم الأصبهاني، حلية الأولياء وطبقات الأصفياء ٦/٢٤٨

http://shamela.ws/browse.php/book-10495/page-9074

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Al-Ḥasan was once asked, “Should one of us not be ashamed of asking his Lord’s forgiveness but then returning to sins, and asking forgiveness again but then returning to sins once more?”

He replied, “Shayṭān loves to hear that from you. Do not grow weary of asking Allāh’s forgiveness.”

وَقِيلَ لِلْحَسَنِ: أَلَا يَسْتَحْيِي أَحَدُنَا مِنْ رَبِّهِ يَسْتَغْفِرُ مِنْ ذُنُوبِهِ، ثُمَّ يَعُودُ، ثُمَّ يَسْتَغْفِرُ، ثُمَّ يَعُودُ، فَقَالَ: وَدَّ الشَّيْطَانُ لَوْ ظَفِرَ مِنْكُمْ بِهَذِهِ، فَلَا تَمَلُّوا الِاسْتِغْفَارَ

Ibn Rajab, Jāmiʿ ʾl-ʿUlūm w ʾl-Ḥikam 1/415
ابن رجب الحنبلي، جامع العلوم والحكم ت الأرنؤوط ١/٤١٥
http://shamela.ws/browse.php/book-4268/page-380

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Al-ʿAbbās b. Muḥammad ad-Durī said he heard Yaḥyā bin Ma’īn say: “If a ḥadīth was not written with 30 different chains, we would not have understood it.”

أنا أَبُو بَكْرٍ الْبَرْقَانِيُّ، قَالَ: قَرَأْتُ عَلَى إِسْحَاقَ النِّعَالِيِّ حَدَّثَكُمْ عَبْدُ اللَّهِ بْنُ إِسْحَاقَ الْمَدَائِنِيُّ نا عَبَّاسُ بْنُ مُحَمَّدٍ قَالَ: سَمِعْتُ يَحْيَى يَقُولُ: وَحَدَّثَنِي مُحَمَّدُ بْنُ يُوسُفَ النَّيْسَابُورِيُّ أنا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْحَافِظُ قَالَ: سَمِعْتُ أَبَا الْعَبَّاسِ مُحَمَّدَ بْنَ يَعْقُوبَ يَقُولُ: سَمِعْتُ الْعَبَّاسَ بْنَ مُحَمَّدٍ الدُّورِيَّ يَقُولُ: سَمِعْتُ يَحْيَى بْنَ مَعِينٍ يَقُولُ: «لَوْ لَمْ نَكْتُبِ الْحَدِيثَ مِنْ ثَلَاثِينَ وَجْهًا مَا عَقَلْنَاهُ»

al-Khaṭīb al-Baġdadī, al-Jāmiʿ li Akhlāq ʾl-Rāwī wa Ādāb ʾl-Sāmīʿ #1639 2/212
الخطيب البغدادي، الجامع لأخلاق الراوي وآداب السامع #١٦٣٩ ٢/٢١٢
http://shamela.ws/browse.php/book-13012/page-1891

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Ibrāhīm al-Ḥarbī reported that he heard Aḥmad b. Ḥanbal saying: “If the different paths (narrations) are not gathered, the ḥadīth cannot be understood. The ḥadīth are explained, some by others.”

أنا إِبْرَاهِيمُ بْنُ عُمَرَ بْنِ الْبَرْمَكِيِّ، قَالَ: حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ حَمْدَانَ الْعُكْبَرِيُّ، قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ أَيُّوبَ بْنِ الْمُعَافَى، قَالَ: سَمِعْتُ إِبْرَاهِيمَ الْحَرْبِيَّ، يَقُولُ: سَمِعْتُ أَحْمَدَ بْنَ حَنْبَلٍ، يَقُولُ: «الْحَدِيثُ إِذَا لَمْ تَجْمَعْ طُرُقَهُ لَمْ تَفْهَمْهُ وَالْحَدِيثُ يُفَسِّرُ بَعْضُهُ بَعْضًا»

al-Khaṭīb al-Baġdadī, al-Jāmiʿ li Akhlāq ʾl-Rāwī wa Ādāb ʾl-Sāmīʿ #1640 2/212
الخطيب البغدادي، الجامع لأخلاق الراوي وآداب السامع #١٦٤٠ ٢/٢١٢
http://shamela.ws/browse.php/book-13012/page-1892

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Shu’bah (b. al-Ḥajjāj) reported on the authority of Manṣūr b. Abd al-Raḥmān that he heard ash-Sha’bī say: “I met five-hundred or more of the Companions who would say that ‘Alī, ‘Uthmān, Talḥah, and az-Zubair are in Paradise.”

شُعْبَةُ: عَنْ مَنْصُوْرِ بنِ عَبْدِ الرَّحْمَنِ: سَمِعْتُ الشَّعْبِيَّ يَقُوْلُ: أَدْرَكْتُ خَمْسَ مَائَةٍ أَوْ أَكْثَرَ مِنَ الصَّحَابَةِ، يَقُوْلُوْنَ: عَلِيٌّ، وَعُثْمَانُ، وَطَلْحَةُ، وَالزُّبَيْرُ فِي الجَنَّةِ.

Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 1/62
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ١/٦٢
http://shamela.ws/browse.php/book-10906/page-1488

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I heard Ṣafwān b. Salīm say: “Death carries relief for the believer from the afflictions of this life, even though death has its agonies and calamities.” His eyes then became tearful.

سَمِعْتُ صَفْوَانَ بنَ سُلَيْمٍ يَقُوْلُ: فِي المَوْتِ رَاحَةٌ لِلْمُؤْمِنِ مِنْ شَدَائِدِ الدُّنْيَا، وَإِنْ كَانَ ذَا غُصَصٍ وَكَرْبٍ، ثُمَّ ذَرَفَتْ عَيْنَاهُ.

Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 5/366
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٥/٣٦٦
http://shamela.ws/browse.php/book-10906/page-4138

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Abū Hurayrah raḍiyallāhu ʿanh narrated that the Messenger of Allāh ṣallallāhu ʿalayhi wa sallam said, “Our Lord tabāraka wa taʿalá descends each night to the nearest heavens when the last third of the night remains, saying, 'Who will call upon Me so that I may respond to him? Who will ask of Me so that I may give to him? Who will seek My forgiveness so that I may forgive him?"

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ، وَأَبِي عَبْدِ اللَّهِ الأَغَرِّ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏"‏ يَنْزِلُ رَبُّنَا تَبَارَكَ وَتَعَالَى كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الآخِرُ يَقُولُ مَنْ يَدْعُونِي فَأَسْتَجِيبَ لَهُ مَنْ يَسْأَلُنِي فَأُعْطِيَهُ مَنْ يَسْتَغْفِرُنِي فَأَغْفِرَ لَهُ ‏"‌‏.‏

Imām al-Bukhārī, Ṣaḥīḥ al-Bukhārī #1145 2/53
البخاري، صحيح البخاري #١١٤٥ ٢/٥٣
http://shamela.ws/browse.php/book-1681/page-2042

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Ibn Isḥāq said: the Companions used to say: “The one from us who used to follow knowledge and action the most is Abū Dardā.”

وَقَالَ ابْنُ إِسْحَاقَ: كَانَ الصَّحَابَةُ يَقُوْلُوْنَ: أَتْبَعُنَا لِلعِلْمِ وَالعَمَلِ أَبُو الدَّرْدَاءِ.

Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 2/341
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٢/٣٤١
http://shamela.ws/browse.php/book-10906/page-2321

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Abū Qatādah narrated that the Prophet ṣallallāhu ʿalayhi wa sallam said, “The person who commits the worst theft is the one who steals from his prayer by not completing the bowing, prostration, and humility that must be part of it..”

«أسوأ الناس سرقة الذي يسرق من صلاته لا يتم ركوعها ولا سجودها ولا خشوعها» .

Collected by Aḥmad in al-Musnad 5/310. Athenticated by al-Ḥākim and al-Ḏahabī. Ṣaḥīḥ. See Ṣaḥīḥ al-Jāmiʿ al-Ṣaġīr no. 966 and no. 986; al-Mishkāh no. 885; and Ṣaḥīḥ al-Tarġīb wa ʾl-Tarhīb no. 525.

صحيح

Shaykh Muḥammad Nāṣir ʾl-Dīn al-Albānī, Ṣaḥīḥ al-Jāmiʿ ʾl-Saġīr #986 1/229
ناصر الدين الألباني، صحيح الجامع الصغير وزيادته #٩٨٦ ١/٢٢٩
http://shamela.ws/browse.php/book-10757/page-167

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Qatāda said: on the authority of Anas who said: Two tribes from the Anṣār became proud. So al-Awās said: From amongst us was one who was washed by the Angels: Ḥandhalah b. al-Rāhib. And from amongst us was the one for whom the ‘Arsh (Throne) shook: Sa‘ad (b. Mu’āḏ). And from amongst us was he who was protected by the bees and hornets: ʿĀṣim b. Abī al-Aqlaḥ. And from amongst us was he who was given martyrdom twice: Khuzaymah b. Thābit.

قَالَ قَتَادَةُ: عَنْ أَنَسٍ، قَالَ: افْتَخَرَ الحَيَّانِ مِنَ الأَنْصَارِ، فَقَالَتِ الأَوْسُ: مِنَّا غَسِيْلُ المَلاَئِكَةِ: حَنْظَلَةُ بنُ الرَّاهِبِ؛ وَمِنَّا مَنِ اهْتَزَّ لَهُ العَرْشُ: سَعْدٌ، وَمِنَّا مَنْ حَمَتْهُ الدَّبْرُ: عَاصِمُ بنُ أَبِي الأَقْلَحِ؛ وَمِنَّا مَنْ أُجِيْزَتْ شَهَادَتُهُ بِشَهَادَتَيْنِ: خُزَيْمَةُ بنُ ثَابِتٍ.

Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 2/487
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٢/٤٨٧
http://shamela.ws/browse.php/book-10906/page-2467

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Ibn al-Qāṣ said: “There is no difference of opinion amongst the jurists about the acceptability of āḥād ḥadīth (aḥadīth that come by chains that are less than mutawātir) in as much as those who relate it are trustworthy and the rule established by such narrations are free of being abrogated, though they differ on making this a condition. Those who reject the āḥād narrations are some of the people of kalām (philosophical rhetoric) because of their incompetence in the sciences of the Sunnah. And Allāh knows best.”

أنا أَبُو طَالِبٍ عُمَرُ بْنُ إِبْرَاهِيمَ بْنِ سَعِيدٍ الْفَقِيهُ , أنا أَبُو إِسْحَاقَ , إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ الْفَتْحِ الْجِلِّيُّ قَالَ: حَدَّثَنِي أَبُو ذَرٍّ الْخَضِرُ بْنُ أَحْمَدَ الطَّبَرِيُّ قَالَ: قَالَ أَبِي: أَبُو الْعَبَّاسِ أَحْمَدُ بْنُ أَبِي أَحْمَدَ الطَّبَرِيُّ الْمَعْرُوفُ بِابْنِ الْقَاصِّ: " لَا خِلَافَ بَيْنَ أَهْلِ الْفِقْهِ فِي قَبُولِ خَبَرِ الْآحَادِ , إِذَا عُدِّلَتْ نَقَلَتُهُ وَسَلِمَ مِنَ النَّسْخِ حُكْمُهُ , وَإِنْ كَانُوا مُتَنَازِعِينَ فِي شَرْطِ ذَلِكَ , وَإِنَّمَا دَفَعَ خَبَرَ الْآحَادِ بَعْضُ أَهْلِ الْكَلَامِ لِعَجْزِهِ - وَاللَّهُ أَعْلَمُ - عَنْ عَلِمَ السُّنَنِ

al-Khaṭīb al-Baġdadī, al-Faqīh wa ʾl-Mutafaqqih 1/281
الخطيب البغدادي، الفقيه والمتفقه ١/٢٨١
http://shamela.ws/browse.php/book-13048/page-338

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‘Abbād bin 'Abdus-Samad reported that Anas bin Mālik (may Allāh be pleased with him) said: “Act upon what you want to learn; Indeed Allāh doesn’t reward you for knowledge until you act upon it. Surely the goal of the scholars is to implement and surely the goal of the foolish is speak.”

وَحَدَّثَنَا عَبْدُ الْوَارِثِ، نا قَاسِمُ، نا مُحَمَّدُ بْنُ الْجَهْمِ، نا كَامِلُ بْنُ طَلْحَةَ، نا عَبَّادُ بْنُ عَبْدِ الصَّمَدِ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ يَقُولُ: «تَعَلَّمُوا مَا شِئْتُمْ أَنْ تَعْلَمُوا؛ فَإِنَّ اللَّهَ عَزَّ وَجَلَّ لَا يَأْجُرُكُمْ عَلَى الْعِلْمِ حَتَّى تَعْمَلُوا بِهِ، فَإِنَّ الْعُلَمَاءَ هِمَّتُهُمُ الْوِعَايَةُ وَإِنَّ السُّفَهَاءَ هِمَّتُهُمُ الرِّوَايَةُ»

Ibn ʿAbd al-Barr al-Namarī, Jāmi Bayān al-ʿIlm wa Faḍluhu #1230 1/695
ابن عبد البر، جامع بيان العلم وفضله #١٢٣٠ ١/٦٩٥
http://shamela.ws/browse.php/book-22367/page-858

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{Allāh does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous towards them and acting justly towards them. Indeed, Allāh loves those who act justly} [Al-Mumtahanah 60:8]
{لا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ}

Meaning: Allāh does not prohibit you from benevolent conduct, good ties, returning goodness and behaving with justice towards the mukshrikīn (polytheists), from those who are relatives and other than them, where they do not fight you for your religion and nor expel you from your homes.
أي: لا ينهاكم الله عن البر والصلة، والمكافأة بالمعروف، والقسط للمشركين، من أقاربكم وغيرهم، حيث كانوا بحال لم ينتصبوا لقتالكم في الدين والإخراج من دياركم

ʿAbd ʾl-Raḥmān al-Saʿdī, Taysīr al-Karīm al-Raḥmān 1/856
عبد الرحمن السعدي، تيسير الكريم الرحمن ١/٨٥٦
http://shamela.ws/browse.php/book-42/page-1948

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