‘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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“Thus if a man was to travel to the land of war in order to purchase from there, it would be permitted in our view, as is indicated in the report of Abū Bakr (may Allāh be pleased with him) trading - during the lifetime of the Prophet ﷺ - in the land of Shām (Syria) whilst it was a land of war.”

ثم إن الرجل لو سافر إلى دار الحرب ليشتري منها، جاز عندنا، كما دل عليه حديث تجارة أبي بكر -رضي الله عنه- في حياة رسول الله صلى الله عليه وسلم إلى أرض الشام، وهي دار حرب

Ibn Taymiyyah, Iqtiḍāʾ ʾl-Ṣirāṭ al-Mustaqīm 2/15
ابن تيمية، اقتضاء الصراط المستقيم لمخالفة أصحاب الجحيم ٢/١٥
http://shamela.ws/browse.php/book-11620/page-553

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Muḥammad b. Shu'ayb reported that he heard Al-Awzāʿī say: “The first person to speak about (ie: reject) Qadr (the Divine Decree) was a man from ‘Irāq called Sawsan. He was a Christian who became Muslim, and then went back to Christianity. Maʿbad al-Juhanī learned from him, and Ġīlān learned from Ma’bad.”

أَخْبَرَنَا عَبْدُ الرَّحْمَنِ بْنُ عُبَيْدِ اللَّهِ، ثنا أَحْمَدُ بْنُ سُلَيْمَانَ، قَالَ: ثنا جَعْفَرُ بْنُ مُحَمَّدٍ، وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، قَالَا: ثنا صَفْوَانُ بْنُ صَالِحٍ، قَالَ: ثنا مُحَمَّدُ بْنُ شُعَيْبٍ، قَالَ: سَمِعْتُ الْأَوْزَاعِيَّ، يَقُولُ: " أَوَّلُ مَنْ نَطَقَ فِي الْقَدَرِ رَجُلٌ مِنْ أَهْلِ الْعِرَاقِ يُقَالُ لَهُ: سَوْسَنٌ كَانَ نَصْرَانِيًّا فَأَسْلَمَ، ثُمَّ تَنَصَّرَ، فَأَخَذَ عَنْهُ مَعْبَدٌ الْجُهَنِيُّ، وَأَخَذَ غَيْلَانُ عَنْ مَعْبَدٍ "

al-Lālikāʾī, Sharḥ ʾUṣūl Iʿtiqād Ahl ʾl-Sunnah wa ʾl-Jamāʿah #1398 4/827
اللالكائي، شرح أصول اعتقاد أهل السنة والجماعة #١٣٩٨ ٤/٨٢٧
http://shamela.ws/browse.php/book-9200/page-1529

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From Abū Dardā (may Allāh be pleased with him) who said: I heard Allāh‘s Messenger ﷺ saying: “Whoever makes wuḍū and makes it well, then he stands and prays two rakʿahs, or four (Sahl the sub-narrator was doubtful about which), perfecting the remembrance (of Allāh) and the humility and the attentiveness (khushūʿ) in them, and then asks Allāh’s forgiveness, then he is forgiven.”

وعن أبي الدرداء قال: سمعتُ رسول الله - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - يقول: "مَن توضأَ فأحسن الوضوء، ثم قام فصلّى ركعتين أو أربعاً -يشك سهل- يُحسِنُ فيهنَّ الذِّكرَ والخشوع، ثم استغفر اللهَ؛ غَفَر له".

حسن

رواه أحمد بإسناد حسن [ويأتي بأتم مما هنا في (5 - الصلاة/ 14)].

Shaykh Muḥammad Nāṣir ʾl-Dīn al-Albānī, Ṣaḥīḥ ʾl-Tarġīb wa ʾl-Tarhīb #230 1/211
ناصر الدين الألباني، صحيح الترغيب والترهيب #٢٣٠ ١/٢١١
http://shamela.ws/browse.php/book-179/page-210

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Some of the Salaf said: “Suppose that one heard that there are those who are better than him in obeying Allāh, he should become sad for being surpassed in obedience.”

وقال بعض السلف: لو أن رجلا سمع بأحد أطوع لله منه كان ينبغي له أن يحزنه ذلك

Ibn Rajab, Laṭāʾif al-Maʿārif 1/244
ابن رجب الحنبلي، لطائف المعارف ١/٢٤٤
http://shamela.ws/browse.php/book-11363/page-247

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Abū Dāwūd at-Ṭayālisī said: “We found out that the most of the aḥadīth is with four people: Al-Zuhrī, Qatādah, Abū Isḥāq, and Al-A;;mash. Qatādah is the most knowledgeable of them in respect to ikhtilāf (disagreements). Al-Zuhrī is the most knowledgeable of them in respect to isnād (chains of narrations). Abū Isḥāq is the most knowledgeable of them concerning the narrations of ʿAlī and Ibn Masʿūd (may Allāh be pleased with them). And Al-Aʿmash shares with them all that. And there was not any of them that had more than two thousand aḥadīth.”

قَالَ أَحْمَدُ بنُ عَبْدَةَ: سَمِعْتُ أَبَا دَاوُدَ الطَّيَالِسِيَّ يَقُوْلُ: وَجَدْنَا الحَدِيْثَ عِنْدَ أَرْبَعَةٍ: الزُّهْرِيُّ، وَقَتَادَةُ، وَأَبُو إِسْحَاقَ، وَالأَعْمَشُ، وَكَانَ قَتَادَةُ أَعْلَمَهُم بِالاخْتِلاَفِ، وَالزُّهْرِيُّ أَعْلَمَهُم بِالإِسْنَادِ، وَأَبُو إِسْحَاقَ أَعْلَمَهُم بِحَدِيْثِ عَلِيٍّ وَابْنِ مَسْعُوْدٍ، وَكَانَ عِنْدَ الأَعْمَشِ مِنْ كُلِّ هَذَا، وَلَمْ يَكُنْ عِنْدَ وَاحِدٍ مِنْ هَؤُلاَءِ إِلاَّ أَلْفَيْنِ أَلْفَيْنِ.

Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 5/401
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٥/٤٠١
http://shamela.ws/browse.php/book-10906/page-4173

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Aḥmad b. Salāmah al-Naysābūrī said: “Isḥāq b. Rahawiyyah married a widow because her deceased husband had the books of Al-Shāfiʿī, and he did not marry her except for these books”

قَالَ أَحْمَدُ بنُ سَلَمَةَ النَّيْسَابُوْرِيُّ: تَزَوَّجَ إِسْحَاقُ بنُ رَاهْوَيْه بِامْرَأَةِ رَجُلٍ - كَانَ عِنْدَهُ كُتُبُ الشَّافِعِيِّ - مَاتَ، لَمْ يَتَزَوَّجْ بِهَا إِلاَّ لِلْكُتُبِ.

Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 10/70
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ١٠/٧٠
http://shamela.ws/browse.php/book-10906/page-6319

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Al-Zuhrī said: “There are four men from Quraysh that I found to be oceans of knowledge: ʿUrwah, Ibn al-Musayyab, Abū Salāmah, and ʿUbaydullah b. ʿAbdullāh.
قَالَ الزُّهْرِيُّ: أَرْبَعَةٌ مِنْ قُرَيْشٍ وَجَدْتُهُم بُحُوْراً: عُرْوَةُ، وَابْنُ المُسَيِّبِ، وَأَبُو سَلَمَةَ، وَعُبَيْدُ اللهِ بنُ عَبْدِ اللهِ.

However, Abū Salāmah used to disagree a lot with Ibn ʿAbbās (may Allāh be pleased with him) and he was as a result deprived of a great amount of knowledge.”
قَالَ: وَكَانَ أَبُو سَلَمَةَ كَثِيْراً مَا يُخَالِفُ ابْنَ عَبَّاسٍ، فَحُرِمَ لِذَلِكَ مِنْهُ عِلْماً كَثِيْراً.

Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 4/289
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٤/٢٨٩
http://shamela.ws/browse.php/book-10906/page-3442

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Allāh said: “Say (O Muḥammad): (But) indeed the things that my Lord has forbidden are al-Fawāhish (lewd, evil sins of every kind) whether committed openly or secretly, al-Ithm (sins of all kinds), ath-Thulm (unrighteous oppression), joining partners (in worship) with Allāh for which He has sent down no authority for, and that you speak about Allāh that which you have no knowledge of.” [al-A’raaf: 33]
فَقَالَ تَعَالَى: {قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لا تَعْلَمُونَ} [الأعراف: 33]

So He arranged the muḥarramāt in four levels, and He began with the least of them, and it is al-Fawāhish (lewd, evil sins of every kind)
فَرَتَّبَ الْمُحَرَّمَاتِ أَرْبَعَ مَرَاتِبَ، وَبَدَأَ بِأَسْهَلِهَا وَهُوَ الْفَوَاحِشُ،

Then secondly He followed with what is more severe than it in prohibition and it is al-Ithm (sins of all kinds) and ath-Thulm (unrighteous oppression),
ثُمَّ ثَنَّى بِمَا هُوَ أَشَدُّ تَحْرِيمًا مِنْهُ وَهُوَ الْإِثْمُ وَالظُّلْمُ،

Then mentioned thirdly what is greater than them in prohibition and it is shirk with Him.
ثُمَّ ثَلَّثَ بِمَا هُوَ أَعْظَمُ تَحْرِيمًا مِنْهُمَا وَهُوَ الشِّرْكُ بِهِ سُبْحَانَهُ،

Then He followed fourthly with what is more severe in prohibition than all of that, and it is speaking about Him without knowledge.
ثُمَّ رَبَّعَ بِمَا هُوَ أَشَدُّ تَحْرِيمًا مِنْ ذَلِكَ كُلِّهِ وَهُوَ الْقَوْلُ عَلَيْهِ بِلَا عِلْمٍ،

And this is general to speaking about Him without knowledge in His Asmā’ was-Ṣifāt (Beautiful Names and Perfect Attributes) and His Af’āl (Actions), His dīn, and His Sharī’ah (legislation).
وَهَذَا يَعُمُّ الْقَوْلَ عَلَيْهِ سُبْحَانَهُ بِلَا عِلْمٍ فِي أَسْمَائِهِ وَصِفَاتِهِ وَأَفْعَالِهِ وَفِي دِينِهِ وَشَرْعِهِ

And His Statement: “And say not concerning that which your tongues put forth falsely: This is lawful and this is forbidden, so as to invent lies against Allāh. Verily, those who invent lies against Allāh will never prosper.” [Sūrah Nahl: 116]
وَقَالَ تَعَالَى: {وَلا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَذَا حَلالٌ وَهَذَا حَرَامٌ لِتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لا يُفْلِحُونَ} [النحل: 116]

Allāh poses a threat to those who lie on Him and His rulings. His statement are for those who say something is prohibited when Allāh never prohibited it, and for those who make something permissible when Allāh never permitted that thing. This is clear that it is not permissible for one to say that this is “Ḥalāl” or this is “Ḥarām” except with knowledge that Allāh indeed made such a thing Ḥalāl or Ḥarām.
{مَتَاعٌ قَلِيلٌ وَلَهُمْ عَذَابٌ أَلِيمٌ} [النحل: 117] فَتَقَدَّمَ إلَيْهِمْ سُبْحَانَهُ بِالْوَعِيدِ عَلَى الْكَذِبِ عَلَيْهِ فِي أَحْكَامِهِ، وَقَوْلِهِمْ لِمَا لَمْ يُحَرِّمْهُ: هَذَا حَرَامٌ، وَلِمَا لَمْ يَحِلَّهُ: هَذَا حَلَالٌ، وَهَذَا بَيَانٌ مِنْهُ سُبْحَانَهُ أَنَّهُ لَا يَجُوزُ لِلْعَبْدِ أَنْ يَقُولَ: هَذَا حَلَالٌ وَهَذَا حَرَامٌ إلَّا بِمَا عَلِمَ أَنَّ اللَّهَ سُبْحَانَهُ أَحَلَّهُ وَحَرَّمَهُ.

Some of the Salaf said: One should save himself from saying such an such thing is made forbidden by Allāh and such and such things are made permissible by Allāh (without knowledge) unless they want Allāh to say to them: “You have lied, neither have I made this permissible and nor have I made that forbidden.”
وَقَالَ بَعْضُ السَّلَفِ: لِيَتَّقِ أَحَدُكُمْ أَنْ يَقُولَ: أَحَلَّ اللَّهُ كَذَا، وَحَرَّمَ كَذَا، فَيَقُولُ اللَّهُ لَهُ: كَذَبْت، لَمْ أُحِلَّ كَذَا، وَلَمْ أُحَرِّمْ كَذَا؛

Ibn al-Qayyim, Iʿlām al-Muwaqqʿīn ʿan Rabb al-ʿĀlamīn 1/31
ابن القيم، إعلام الموقعين عن رب العالمين ١/٣١
http://shamela.ws/browse.php/book-11496/page-29

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Hishām reported that Al-Ḥasan said: “I met some Companions one of whom would never order his family to make food for him. If he was brought with food he ate it, whether it was hot or cold. Otherwise, he did not ask for anything. One of them would not place anything between his body and the ground at the time of sleep, but rather used his hand as a pillow and slept for a part of the night. He would then wake up and spend the rest of the night standing in prayer, bowing in rukūʿ and prostrating, invoking Allāh to free his neck (from the Fire).”

حَدَّثَنَا أَبُو مُحَمَّدِ بْنُ حَيَّانَ، ثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ رُسْتَهْ، ثَنَا قَطَنُ بْنُ نُسَيْرٍ، ثَنَا جَعْفَرُ بْنُ سُلَيْمَانَ، ثَنَا هِشَامٌ، عَنِ الْحَسَنِ، قَالَ: أَدْرَكْتُ - وَالَّذِي نَفْسِي بِيَدِهِ - أَقْوَامًا مَا أَمَرَ أَحَدُهُمْ أَهْلَهُ بِصَنْعَةِ طَعَامٍ قَطُّ، فَإِنْ قُرِّبَ إِلَيْهِ شَيْءٌ أَكَلَهُ وَإِلَّا سَكَتَ لَا يُبَالِي حَارًّا كَانَ أَوْ بَارِدًا، وَمَا افْتَرَشَ أَحَدُهُمْ بَيْنَهُ وَبَيْنَ الْأَرْضِ فِرَاشًا قَطُّ وَإِنَّمَا يَتَوَسَّدُ يَدَهُ فَيَهْجَعُ مِنَ اللَّيْلِ ثُمَّ يَقُومُ فَيَبِيتُ لَيْلَتَهُ قَائِمًا رَاكِعًا وَسَاجِدًا يَرْغَبُ إِلَى اللهِ فِي فَكِّ رَقَبَتِهِ

Abū Nuʿaym al-ʾAṣbahānī, Ḥilyah ʾl-Awliyāʾ 6/270
أبو نعيم الأصبهاني، حلية الأولياء وطبقات الأصفياء ٦/٢٧٠
http://shamela.ws/browse.php/book-10495/page-9185

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Makḥūl was asked: “Who is the most knowledgeable person you have met?”
وَقِيلَ لِمَكْحُولٍ: مَنْ أَعْلَمُ مَنْ لَقِيتَ؟

He said: “Al-Zuhrī.”
قَالَ: الزُّهْرِيُّ.

And then he was asked, “And then who?”
قِيلَ: ثُمَّ مَنْ؟

He said: “Al-Zuhrī.”
قَالَ: الزُّهْرِيُّ.

And then he was asked, “And then who?”
قِيلَ: ثُمَّ مَنْ؟

He said: “Al-Zuhrī.”
قَالَ: الزُّهْرِيُّ.

Ibn Kathīr, al-Bidāyah wa ʾl-Nihāyah 13/138
ابن كثير، البداية والنهاية ١٣/١٣٨
http://shamela.ws/browse.php/book-4445/page-7755

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ʿAmr b. Ḥurayth reported that ʿUmar b. al-Khaṭṭāb (may Allāh be pleased with him) said: “Be warned from the people of (mere) opinion, the enemies of the Prophet's way. Memorizing (and understanding) the Prophetic texts became difficult for them, so they resorted to (mere) opinion. As a result, they went astray and lead others astray.”

نا الْحُسَيْنُ بْنُ إِسْمَاعِيلَ , نا أَحْمَدُ بْنُ عُثْمَانَ بْنِ حَكِيمٍ , نا عَبْدُ الرَّحْمَنِ بْنُ شَرِيكٍ , نا أَبِي , عَنْ مُجَالِدٍ , عَنِ الشَّعْبِيِّ , عَنْ عَمْرِو بْنِ حُرَيْثٍ , عَنْ عُمَرَ بْنِ الْخَطَّابِ , قَالَ: «إِيَّاكُمْ وَأَصْحَابَ الرَّأْيِ فَإِنَّهُمْ أَعْدَاءَ السُّنَنِ أَعْيَتْهُمُ الْأَحَادِيثُ أَنْ يَحْفَظُوهَا فَقَالُوا بِالرَّأْيِ فَضَلُّوا وَأَضَلُّوا»

al-Dāraquṭnī, al-Sunan #4280 5/256
الدارقطني، سنن #٤٢٨٠ ٥/٢٥٦
http://shamela.ws/browse.php/book-9771/page-4015

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Abū Muslim al-Khawlānī said: “Zuhd in this world does not mean forbidding what is permissible or wasting wealth. Zuhd with respect to this world is only where a person puts more trust in what is with Allāh than what is in his own hand. If he is afflicted with a calamity, he is more hopeful for it's reward and what is stored for him in the Hereafter than if it were to have remained with him.”

قُلْتُ: الصَّحِيحُ وَقْفُهُ، كَمَا رَوَاهُ الْإِمَامُ أَحْمَدُ فِي كِتَابِ " الزُّهْدِ "، حَدَّثَنَا زَيْدُ بْنُ يَحْيَى الدِّمَشْقِيُّ، حَدَّثَنَا خَالِدُ بْنُ صُبَيْحٍ، حَدَّثَنَا يُونُسُ بْنُ حَلْبَسَ قَالَ: قَالَ أَبُو مُسْلِمٍ الْخَوْلَانِيُّ: لَيْسَ الزَّهَادَةُ فِي الدُّنْيَا بِتَحْرِيمِ الْحَلَالِ، وَلَا إِضَاعَةِ الْمَالِ، إِنَّمَا الزَّهَادَةُ فِي الدُّنْيَا أَنْ تَكُونَ بِمَا فِي يَدِ اللَّهِ أَوْثَقَ مِنْكَ بِمَا فِي يَدَيْكَ، وَإِذَا أُصِبْتَ بِمُصِيبَةٍ، كُنْتَ أَشَدَّ رَجَاءً لِأَجْرِهَا وَذُخْرِهَا مِنْ إِيَّاهَا لَوْ بَقِيَتْ لَكَ.

Ibn Rajab, Jāmiʿ ʾl-ʿUlūm w ʾl-Ḥikam 2/179
ابن رجب الحنبلي، جامع العلوم والحكم ت الأرنؤوط ٢/١٧٩
http://shamela.ws/browse.php/book-4268/page-677

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Ibrāhīm b. Abī al-Layth reported that he heard Al-Ashja'ī say: “I (personally) heard thirty-thousand aḥadīth from (Sufyān) Ath-Thawrī.”

إِبْرَاهِيْمُ بنُ أَبِي اللَّيْثِ: سَمِعْتُ الأَشْجَعِيَّ يَقُوْلُ: سَمِعْتُ مِنَ الثَّوْرِيِّ ثَلاَثِيْنَ أَلْفَ حَدِيْثٍ.

Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 7/247
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٧/٢٤٧
http://shamela.ws/browse.php/book-10906/page-4911

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Ibn Ḥumayd reported that he heard Mihrān Ar-Rāzī say, “I wrote down the books of Sufyān ath-Thawrī on his authority, and I later lost the book of Ad-Diyāt (Blood Money).
ابْنُ حُمَيْدٍ: سَمِعْتُ مِهْرَانَ الرَّازِيَّ يَقُوْلُ: كَتَبتُ عَنْ سُفْيَانَ الثَّوْرِيِّ أَصْنَافَهُ، فَضَاعَ مِنِّي كِتَابُ الدِّيَاتِ،

When I mentioned that to him, he said, “When you find that I am free, mention this matter to me again, and I will dictate the book to you (again).”
فَذَكَرْتُ ذَلِكَ لَهُ، فَقَالَ: إِذَا وَجَدْتَنِي خَالِياً، فَاذْكُرْ لِي حَتَّى أُمِلَّهُ عَلَيْكَ.

He later performed Ḥajj, and when he entered Makkah, he performed Ṭawāf (around the Ka'bah) and As-Sa’yī (between As-Safa and Al-Marwah).
فَحَجَّ، فَلَمَّا دَخَلَ مَكَّةَ، طَافَ بِالبَيْتِ، وَسَعَى،

He then stopped to lie down (and rest).
ثُمَّ اضْطَجَعَ،

I reminded him about what we had spoken about earlier, and he began to dictate the book to me, chapter after chapter, until he finished dictating the entire book to me from memory.”
فَذَكَّرْتُهُ، فَجَعَلَ يُمْلِي عَلَيَّ الكِتَابَ بَاباً فِي إِثرِ بَابٍ، حَتَّى أَمْلاَهُ جَمِيْعَهُ مِنْ حِفْظِه.

Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 7/247
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٧/٢٤٧
http://shamela.ws/browse.php/book-10906/page-4911

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Ibn ʿAbbās said, “My father said to me, ‘My son, I see that the Leader of the Believers (ʿUmar b. al-Khaṭṭāb) seeks your opinion and gives you precedence to the senior companions of Allāh's Messenger ṣallallāhu ʿalayhi wa sallam.

I am therefore advising you to have four qualities: do not divulge any secret of his, do not let him test a lie about you, do not backbite anyone when you are with him, and do not withhold advice from him.’”

Al-Shaʿbī said, “I said to Ibn ʿAbbās, ‘Every one of these qualities is better than a thousand others.’ He said, ‘Indeed, by Allāh; and even better than ten thousand.’”

حدّثني محمد بن عبيد قال: حدثنا أبو أسامة عن مجالد عن الشّعبي عن عبد الله بن عباس قال: قال لي أبي: «يا بنيّ إني أرى أمير المؤمنين يستخليك ويستشيرك ويقدّمك على الأكابر من أصحاب رسول الله صلى الله عليه وسلم، وإني أوصيك بخلال أربع: لا تفشينّ له سرا، ولا يجرّبنّ عليك كذبا، ولا تغتابنّ عنده أحدا، ولا تطو عنه نصيحة» قال الشّعبي: قلت لابن عباس: كل واحدة خير من ألف. قال: إي والله ومن عشرة آلاف.

Ibn Qutaybah, ʿUyūn ʾl-Akhbār 1/73
لابن قتيبة، عيون الأخبار ١/٧٣
http://shamela.ws/browse.php/book-23790/page-68

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The things that nullify (nawāqid) the wuḍū (ablution) are eight:
"ونواقضه ثمانية":

(1) Whatever comes out from the two private parts;
الخارج من السبيلين،

(2) Any foul impure substance that comes out from the body;
والخارج الفاحش النجس من الجسد

(3) Loss of consciousness (i.e. sleep/insanity);
وزوال العقل،

(4) Touching a woman with sexual desire;
ومس المرأة بشهوة،

(5) Touching one’s private part with the hand, whether it is the frontal or rear (private part);
ومس الفرج باليد قبلا كان أو دبرا،

(6) Eating the meat of camels;
وأكل لحم الجزور،

(7) Bathing a deceased person;
وتغسيل الميت،

(8) Apostating from Islām, may Allāh protect us from that!
والردة عن الإسلام. أعاذنا الله من ذلك.

Muḥammad ibn ʿAbd al-Wahhāb, Shurūṭ ʾl-Ṣalāh wa Arkānuhā wa Wājibātuhā 1/4
محمد بن عبد الوهاب، شروط الصلاة وأركانها وواجباتها ١/٤
http://shamela.ws/browse.php/book-11266/page-3

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Ḥammād b. Zaid said: ‘Alī bin Zaid narrated to us that Sa‘īd bin al Mussayib said to me: “Tell your leader to stand up, then look at the face of this man and his body.”
حَمَّادُ بنُ زَيْدٍ: حَدَّثَنَا عَلِيُّ بنُ زَيْدٍ، قَالَ: قَالَ لِي سَعِيْدُ بنُ المُسَيِّبِ: قُلْ لِقَائِدِكَ يَقُوْمُ، فَيَنْظُرُ إِلَى وَجْهِ هَذَا الرَّجُلِ وَإِلَى جَسَدِهِ.

Then he stood up, came and he said: “I saw that his face was black and his body was white.”
فَقَامَ، وَجَاءَ، فَقَالَ: رَأَيْتُ وَجْهَ زِنْجِيٍّ، وَجَسَدُهُ أَبْيَضُ.

Sa’īd said: “Verily this person cursed these people Talḥah, az-Zubair and ‘Alī –RadhiAllāhu anhum- so I prohibited him from doing so but he disobeyed,
فَقَالَ سَعِيْدٌ: إِنَّ هَذَا سَبَّ هَؤُلاَءِ: طَلْحَةَ، وَالزُّبَيْرَ، وَعَلِيّاً - رَضِيَ اللهُ عَنْهُم - فَنَهَيْتُهُ، فَأَبَى،

So I supplicated against him.
فَدَعَوْتُ اللهَ عَلَيْهِ.

I said ‘If you are a liar then may Allāh make your face black.’
قُلْتُ: إِنْ كُنْتَ كَاذِباً، فَسَوَّدَ اللهُ وَجْهَكَ.

So when I left him his face had boils on it, then his face became black.”
فَخَرَجَتْ بِوَجْهِهِ قَرْحَةٌ، فَاسْوَدَّ وَجْهُهُ.

Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 4/242
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٤/٢٤٢
http://shamela.ws/browse.php/book-10906/page-3395

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