IlmTest

2022-02-20 10:26:05 If he does not sleep and remains awake doing no good, rather it may be (he remains awake) engaging the heedless, chatting with them (late into the night), not even committing major sins and crimes, sleep would be better for him.
فَإِنْ كَانَ لَوْ لَمْ يَنَمْ لَمْ يَشْتَغِلْ بِخَيْرٍ وَرُبَّمَا خَالَطَ أَهْلَ الْغَفْلَةِ وَتَحَدَّثَ مَعَهُمْ فَضْلًا عَنْ إتْيَانِهِ الْعَظَائِمَ مِنْ الْخَطَايَا وَالْجَرَائِمِ، فَالنَّوْمُ خَيْرٌ لَهُ،

Perhaps it might be obligatory on such a person if there was no way for him to cease (this imprudent habit) except through sleep.
بَلْ رُبَّمَا يَكُونُ وَاجِبًا عَلَيْهِ إنْ كَانَ لَا يَتَخَلَّصُ مِنْ مُلَابَسَةِ الْحَرَامِ إلَّا بِهِ،

For al-nawmi al-ṣamt wa ʿl-salāmah (ie: sleep is silence and peace from committing mistakes),
إذْ فِي النَّوْمِ الصَّمْتُ وَالسَّلَامَةُ،

As one of the salaf said: “There will come a time upon the people where their silence and sleep are from their best deeds.”
كَمَا قَالَ بَعْضُ السَّلَفِ: يَأْتِي عَلَى النَّاسِ زَمَانٌ الصَّمْتُ وَالنَّوْمُ فِيهِ أَفْضَلُ أَعْمَالِهِمْ.

al-Safārīnī, Ġiḏāʾ al-Albāb fī Sharḥ Mandhūmah al-Ādab 2/359
السفاريني، غذاء الألباب في شرح منظومة الآداب ٢/٣٥٩
https://shamela.ws/book/25791/821

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2022-02-19 13:01:17 However, the people themselves commit oppression. So he who believes that he can escape from the Qadar of Allah in anything:
ولكن الناس أنفسهم يظلمون فمن زعم أنه يخرج من قدر الله في شيء من أمره كائنا ما كان:

An action, or span of time, in ease or in hardship,
عمل أو أجل، أو سراء أو ضراء،

Has invalidated his pact of actualizing the Tawḥīd of Allah, and has committed an act of Shirk with his Lord.
فقد نقص توحيده وأشرك بربه.

Ibn Ḥazm, Rasāʾil 4/400
ابن حزم، رسائل ٤/٤٠٠
https://shamela.ws/book/1038/1317

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2022-02-19 08:36:55 Umm al-Dardāʾ al-Ṣuġrá Hujaymah al-Ḥimyarīyyah أُمُّ الدَّرْدَاءِ الصُّغْرَى هُجَيْمَةُ الحِمْيَرِيَّةُ * (ع) From Damascus, al-Sayyidah, the (female) scholar, al-faqīyyah, Hujaymah. الدِّمَشْقِيَّةُ، السَّيِّدَةُ، العَالِمَةُ، الفَقِيْهَةُ، هُجَيْمَةُ. … Open / Comment

2022-02-18 12:56:22 And this was the norm of al-Ṣaḥābah (ie: the Companions) and those who followed them in goodness,
وهذه عادة الصحابة والتابعين لهم بإحسان

Is that if one of them opposed the majority of them in an issue in which there is a stated naṣṣ (ie: text from the Book of Allah or the Sunnah),
إذا خالف أحدٌ منهم جمهورَهم في مسألة فيها نصٌّ؛

They would refute him with that naṣṣ,
ردواعليه بالنص

And would not say: “You opposed the majority”,
ولم يقولوا له:(خالفت الجمهور)

Or “Your view is shāḏ, because it contradicts that of the majority.”
ولا: قولك شاذٌّ، لأنه خالف الجمهور

And if there were not in the issue a (specific) text, they would not object to him;
إن لم يكن في المسألة (نصٌّ) لم يُنكروا عليه،

Rather they would consider this to be one of the issues of al-ijtihād.
بل جعلوها من مسائل الاجتهاد!

Ibn Taymiyyah, Jāmīʿ al-Fuṣūl 1/250
ابن تيمية، جامع الفصول ١/٢٥٠
https://archive.org/details/20211101_20211101_1711/أسود%20ضعيفة/page/n250

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2022-02-18 12:21:12 Just as Bishr narrated to us, saying: Yazīd narrated to us, saying: Saʿīd narrated to us: From Qatādah who said about {But of the people is he who disputes about Allah without knowledge or guidance or an enlightening Book} [31:20]: “They do not have clear proof from Allah, nor [evidence] from His Book.”

كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قَتادة (وَمِنَ النَّاسِ مَنْ يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَلا هُدًى وَلا كِتَابٍ مُنِيرٍ) ليس معه من الله برهان ولا كتاب.

al-Ṭabarī, Jāmiʿ al-Bayān 20/149
الطبري، جامع البيان ت شاكر ٢٠/١٤٩
https://shamela.ws/book/43/11540

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2022-02-18 02:26:01 al-Muhallab said: “The source of mutual hatred and mutual envy is sūʾ al-dhan (ie: evil suspicion),
قال المهلب: فالجواب أن التباغض والتحاسد أصلهما سوء الظن،

And due to that, the hater and the envier interprets the actions of the one he hates and envies with the worst (possible) interpretation.”
وذلك أن المباغض والمحاسد يتأول أفعال من يبغضه ويحسده على أسوأ التأويل

Ibn Baṭṭāl, Sharḥ Ṣaḥīḥ al-Bukhārī 9/261
ابن بطال، شرح صحيح البخارى ٩/٢٦١
https://shamela.ws/book/10486/4641

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2022-02-17 08:54:34 Issue: A person of bidaʿh who becomes a kāfir due to his bidaʿh, there is no problem if his narrations are rejected,
" مسئلة ": المبتدع إن كفر ببدعته، فلا إشكال في رد روايته.

But if he does not become a kāfir with it but legalizes lying, his reports will also be rejected.
وإذا لم يكفر، فإن استحل الكذب رُدت أيضاً،

But if he does not legalize lying, is it acceptable or not?
وإن لم يستحل الكذب، فهل يقبل أو لا؟

Should there be a distinction as to if he calls to his bidaʿh or not?
أو يفرق بين كونه داعية أو غير داعية؟

There is a great difference of views about that, old and present.
في ذلك نزاع قديم وحديث.

But the position of the majority of the scholars is as regard if he invites to his bidaʿh or not.
والذي عليه الأكثرون التفصيل بين الداعية وغيره،

There is a report from (al-Imām) al-Shāfīʿī about that.
وقد حكي عن نص الشافعي.

Ibn Kathīr, al-Bāʿith al-Ḥadith ʾIlá Ikhtiṣār ʿUlūm ʾl-Ḥadīth 1/99
ابن كثير، الباعث الحثيث إلى اختصار علوم الحديث ١/٩٩
https://shamela.ws/book/21571/83

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2022-02-16 11:40:36 Abū ʿĪsá (al-Tirmiḏī), may Allah have mercy on him said: قال أبو عيسى - رحمه الله -: And you find some who have no understanding who find fault amongst Aṣḥāb al-Ḥadīth (ie: the people of ḥadīth) when they spoke about (the conditions of) people (ie: in regards… Open / Comment

2022-02-16 11:09:05 This is why I view that al-taqlīd lā yajūz (ie: blind-following is not allowed), except in case of al-ḍurūrah (ie: dire necessity).
ولهذا أرى أن التقليد لا يجوز إلا عند الضرورة

For this reason, Shaykh al-Islām Ibn Taymiyah compared al-taqlīd with eating the meat of dead animals.
وقد شبه شيخ الإسلام بن تيميّة رحمه الله التقليد بأكل الميتة

It is only allowed in case of al-ḍurūrah.
يجوز عند الضرورة

Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Fatāwá Nūrun ʿalá ʾl-Darb 6/2
ابن عثيمين، فتاوى نور على الدرب للعثيمين ٦/٢
https://shamela.ws/book/2300/1288

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2022-02-16 09:32:57 ʿĀʿishah (may Allah be pleased with her) said: Fāṭimah b. Abī Ḥubaysh came to the Prophet ﷺ and asked: “O Messenger of Allah, I am a woman who has persistent bleeding, but does not become pure - should I stop praying?”
روي عن عائشة رضي الله عنها: أنها قالت: جاءت فاطمة بنت أبي حبيش إلى النبي صلى الله عليه وسلم فقالت: إني امرأة أستحاض؛ فلا أطهر، أفأدع الصلاة؟

So the Messenger of Allah ﷺ sai: “No; that is due to a blood vessel, and is not menses. If your menses comes, stop praying; and when it stops, wash the blood off yourself, then pray.”
فقال رسول الله - صلى الله عليه وسلم- ألا إنما ذلك عرقٌ، وليس بحيضٍ فإذا أقبلت حيضتك؛ فدعي الصلاة، وإذا أدبرت فاغسلي عنك الدم، ثم صلي.

Abū Muḥammad al-Baġawī, al-Tahḏīb fī Fiqh al-Imām al-Shāfiʿī 1/445
أبو محمد البغوي، التهذيب في فقه الإمام الشافعي ١/٤٤٥
https://shamela.ws/book/17885/456

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