Imām Al-Marwazī رحمه الله stated:
وزعم النعمان أن الوتر بثلاث ركعات ، لا يجوز أن يزاد على ذلك ولا ينقص منه ، فمن أوتر بواحدة فوتره فاسد ، والواجب عليه أن يعيد الوتر فيوتر بثلاث لا يسلم إلا في آخرهن ، فإن سلم في الركعتين بطل وتره ، وزعم أنه ليس للمسافر أن يوتر على دابته ؛ لأن الوتر عنده فريضة ، وزعم أنه من نسي الوتر فذكره في صلاة الغداة بطلت صلاته ، وعليه أن يخرج منها فيوتر ، ثم يستأنف الصلاة ، وقوله هذا خلاف للأخبار الثابتة عن رسول الله صلى الله عليه وسلم وأصحابه ، وخلاف لما أجمع عليه أهل العلم ، وإنما أتى من قلة معرفته بالأخبار ، وقلة مجالسته للعلماء
An-Nu’mān (i.e Abū Hanīfah) claimed: that the witr is three raka’āt. And that it is not allowed to increase it to more than this, nor to decrease in it. So whoever prayed witr as (only) one, then his witr is invalid, and the obligatory upon him is to repeat the witr, and pray the witr as three (raka’āt) and not to make the taslīm until the end of them. And if he made taslīm after two rak’ah, then his witr is invalid. And he claimed that it is not allowed for the traveler to pray the witr on his riding animal, because the witr for him is obligatory. And he claimed that whoever forgets the witr and remembers it in the morning prayer, then his prayer is invalid and he should exit from it and pray the witr, and then repeat the prayer. And this opinion of his is in opposition with the firmly established narrations from the Messenger of Allāh (ﷺ) and his companions. And it is in opposition with what the people of knowledge agreed upon. And it verily came due to his little knowledge about the narrations, and his small amount of sitting with the scholars.
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وزعم النعمان أن الوتر بثلاث ركعات ، لا يجوز أن يزاد على ذلك ولا ينقص منه ، فمن أوتر بواحدة فوتره فاسد ، والواجب عليه أن يعيد الوتر فيوتر بثلاث لا يسلم إلا في آخرهن ، فإن سلم في الركعتين بطل وتره ، وزعم أنه ليس للمسافر أن يوتر على دابته ؛ لأن الوتر عنده فريضة ، وزعم أنه من نسي الوتر فذكره في صلاة الغداة بطلت صلاته ، وعليه أن يخرج منها فيوتر ، ثم يستأنف الصلاة ، وقوله هذا خلاف للأخبار الثابتة عن رسول الله صلى الله عليه وسلم وأصحابه ، وخلاف لما أجمع عليه أهل العلم ، وإنما أتى من قلة معرفته بالأخبار ، وقلة مجالسته للعلماء
An-Nu’mān (i.e Abū Hanīfah) claimed: that the witr is three raka’āt. And that it is not allowed to increase it to more than this, nor to decrease in it. So whoever prayed witr as (only) one, then his witr is invalid, and the obligatory upon him is to repeat the witr, and pray the witr as three (raka’āt) and not to make the taslīm until the end of them. And if he made taslīm after two rak’ah, then his witr is invalid. And he claimed that it is not allowed for the traveler to pray the witr on his riding animal, because the witr for him is obligatory. And he claimed that whoever forgets the witr and remembers it in the morning prayer, then his prayer is invalid and he should exit from it and pray the witr, and then repeat the prayer. And this opinion of his is in opposition with the firmly established narrations from the Messenger of Allāh (ﷺ) and his companions. And it is in opposition with what the people of knowledge agreed upon. And it verily came due to his little knowledge about the narrations, and his small amount of sitting with the scholars.
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Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Ibn Al-Mubārak رحمه الله stated:
Lying is the way of the rāfidah, and making harām matters halāl is the way of Ahl al-Raī, and following the religion is the way of Ahl al-Hadīth.
«الكذب للروافض، والاستحلال لأهل الرأي، والدين لأهل الحديث»
[ذم الكلام للهروي ٢١٢/٥]
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Lying is the way of the rāfidah, and making harām matters halāl is the way of Ahl al-Raī, and following the religion is the way of Ahl al-Hadīth.
«الكذب للروافض، والاستحلال لأهل الرأي، والدين لأهل الحديث»
[ذم الكلام للهروي ٢١٢/٥]
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Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Al-Buhūtī رحمه الله stated:
Shaykh al-Islām, without doubt, is a sea of knowledge, both textual and intellectual; Abūl 'Abbās Ahmad Taqī Uddīn Ibn 'Abdul Halīm Ibn Shaykh al-Majd Uddīn Abul Barakāt 'Abdus Salām Ibn Taymiyyah Al-Harrānī. He was, by himself, an Imām. He was praised by scholars from his era and those after them. He was tested with trials and the people of envy delve into it (trials) and attributed him with heresy and tajsīm (anthropomorphism), and he's far from that. He used to give preference to the methodology of the Salaf over that of the (evil) people of Kalām. And his affairs became what it became. And Allāh aided him over them with His victory. Some of the scholars, both past and present have authored books on his virtues and excellence, May Allāh have mercy on him and benefit us with him.
(شيخ الإسلام، بلا ريب، بحر العلوم النقلية والعقلية، أبو العباس أحمد تقي الدين بن عبد الحليم بن شيخ الإسلام مجد الدين أبي البركات عبد السلام.. بن تيمية الحراني .. كان إماما مفردا، أثنى عليه الأعلام من معاصريه فمن بعدهم، وامتحن بمحن وخاض فيه أقوام حسدا، ونسبوه للبدع والتجسيم، وهو من ذلك بريء، وكان يرجح مذهب السلف على مذهب المتكلمين، فكان من أمره ما كان، وأيده الله عليهم بنصره، وقد ألف بعض العلماء في مناقبه وفضائله قديما وحديثا، رحمه الله، ونفعنا به). انتهى
كشاف القناع ٢٠/١
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Shaykh al-Islām, without doubt, is a sea of knowledge, both textual and intellectual; Abūl 'Abbās Ahmad Taqī Uddīn Ibn 'Abdul Halīm Ibn Shaykh al-Majd Uddīn Abul Barakāt 'Abdus Salām Ibn Taymiyyah Al-Harrānī. He was, by himself, an Imām. He was praised by scholars from his era and those after them. He was tested with trials and the people of envy delve into it (trials) and attributed him with heresy and tajsīm (anthropomorphism), and he's far from that. He used to give preference to the methodology of the Salaf over that of the (evil) people of Kalām. And his affairs became what it became. And Allāh aided him over them with His victory. Some of the scholars, both past and present have authored books on his virtues and excellence, May Allāh have mercy on him and benefit us with him.
(شيخ الإسلام، بلا ريب، بحر العلوم النقلية والعقلية، أبو العباس أحمد تقي الدين بن عبد الحليم بن شيخ الإسلام مجد الدين أبي البركات عبد السلام.. بن تيمية الحراني .. كان إماما مفردا، أثنى عليه الأعلام من معاصريه فمن بعدهم، وامتحن بمحن وخاض فيه أقوام حسدا، ونسبوه للبدع والتجسيم، وهو من ذلك بريء، وكان يرجح مذهب السلف على مذهب المتكلمين، فكان من أمره ما كان، وأيده الله عليهم بنصره، وقد ألف بعض العلماء في مناقبه وفضائله قديما وحديثا، رحمه الله، ونفعنا به). انتهى
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Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Ibn al-Qayyim رحمه الله stated:
As for the ignorant blind follower, then do not pay attention to him. Do not allow his insults to offend you, nor his takfīr, nor his declaring of you to be misguided. Certainly, it is like the barking of a dog; So do not make the dog important by responding to it every time it barks at you. Leave it in delight with its barking.
وأما الجاهل المقلد فلا تعبأ به ولا يسوءك سبه وتكفيره وتضليله فإنه كنباح الكلب فلا تجعل للكلب عندك قدرا أن ترد عليه كلما نبح عليك ودعه يفرح بنابحه
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As for the ignorant blind follower, then do not pay attention to him. Do not allow his insults to offend you, nor his takfīr, nor his declaring of you to be misguided. Certainly, it is like the barking of a dog; So do not make the dog important by responding to it every time it barks at you. Leave it in delight with its barking.
وأما الجاهل المقلد فلا تعبأ به ولا يسوءك سبه وتكفيره وتضليله فإنه كنباح الكلب فلا تجعل للكلب عندك قدرا أن ترد عليه كلما نبح عليك ودعه يفرح بنابحه
الصواعق المرسلة على الجهمية والمعطلة
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Ibn Taymīyyah (رحمه الله) stated:
The way of the Murjiah and their likes is to follow the path of obedience to the rulers completely even if they are not righteous.
مجموع الفتاوى - ٢٨/٥٠٧
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The way of the Murjiah and their likes is to follow the path of obedience to the rulers completely even if they are not righteous.
مجموع الفتاوى - ٢٨/٥٠٧
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Ibn Taymīyyah رحمه الله stated:
[وقوله: ﴿لكم دينكم ولي دين﴾ لا يدل على رضاه بدينهم، بل ولا على إقرارهم عليه، بل يدل على براءته من دينهم، ولهذا قال النبي ﷺ (إن هذه السورة براءة من الشرك)".]
Allāh's statement:
[لَكُمْ دِينُكُمْ وَلِيَ دِينِ]
"For you is your religion and for me is my religion." [109:6]
This does not indicate that He is pleased with their religion. Of course not! Neither does it indicate that He approves of them following it. Quite the contrary, it instead shows His disavowal of their religion. And it was in this vein that the Prophet (peace and blessings be upon him) said, "This sūrah is a disavowal of shirk."
الجواب الصحيح لمن بدل دين المسيح ٣/٥٦٠
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[وقوله: ﴿لكم دينكم ولي دين﴾ لا يدل على رضاه بدينهم، بل ولا على إقرارهم عليه، بل يدل على براءته من دينهم، ولهذا قال النبي ﷺ (إن هذه السورة براءة من الشرك)".]
Allāh's statement:
[لَكُمْ دِينُكُمْ وَلِيَ دِينِ]
"For you is your religion and for me is my religion." [109:6]
This does not indicate that He is pleased with their religion. Of course not! Neither does it indicate that He approves of them following it. Quite the contrary, it instead shows His disavowal of their religion. And it was in this vein that the Prophet (peace and blessings be upon him) said, "This sūrah is a disavowal of shirk."
الجواب الصحيح لمن بدل دين المسيح ٣/٥٦٠
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Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Ibn al-Qayyim رحمه الله stated:
The worship of jihād is from the most beloved forms of worship to Allāh – The Glorified – and if all the people were to be believers, this form of worship would have come to an end, and likewise what is related to it, including having allegiance for the sake of Allāh, having enmity for His sake, loving for His sake, hating for His sake, and exerting oneself for Him in waging war against His enemy…And from among them is the worship of differentiating oneself from His enemy, humiliates him for the sake of Allāh, and enraging him for the sake of Allāh, and these are from the most beloved forms of worship to Him, for He – The Glorified – loves that His ally enrages His enemy, humiliates him, and harms him. And these are forms of worship that no one undertakes except those who are clever.
فأن عبودية الجهاد من أحب انواع العبودية إليه سبحانه ولو كان الناس كلهم مؤمنين لتعطلت هذه العبودية وتوابعها من المولاة فيه سبحانه ومن المعادة فيه والحب فيه والبغض فيه وبذل النفس له في محاربة عدوه... ومنها عبودية مخالفة عدوه ومراغمته في الله وإغاظته فيه وهي من أحب انواع العبودية إليه فأنه سبحانه يحبُ من وليه . أن يغيض عدوه ويراغمه ويسوءه وهذه عبودية لا يتفطن لها الا الأكياس
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The worship of jihād is from the most beloved forms of worship to Allāh – The Glorified – and if all the people were to be believers, this form of worship would have come to an end, and likewise what is related to it, including having allegiance for the sake of Allāh, having enmity for His sake, loving for His sake, hating for His sake, and exerting oneself for Him in waging war against His enemy…And from among them is the worship of differentiating oneself from His enemy, humiliates him for the sake of Allāh, and enraging him for the sake of Allāh, and these are from the most beloved forms of worship to Him, for He – The Glorified – loves that His ally enrages His enemy, humiliates him, and harms him. And these are forms of worship that no one undertakes except those who are clever.
فأن عبودية الجهاد من أحب انواع العبودية إليه سبحانه ولو كان الناس كلهم مؤمنين لتعطلت هذه العبودية وتوابعها من المولاة فيه سبحانه ومن المعادة فيه والحب فيه والبغض فيه وبذل النفس له في محاربة عدوه... ومنها عبودية مخالفة عدوه ومراغمته في الله وإغاظته فيه وهي من أحب انواع العبودية إليه فأنه سبحانه يحبُ من وليه . أن يغيض عدوه ويراغمه ويسوءه وهذه عبودية لا يتفطن لها الا الأكياس
مدارج السالكين بين منازل إياك نعبد وإياك نستعين
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Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
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Anas ibn Mālik (رضي الله عنه) reported:
A man came to the Messenger of Allāh, peace and blessings be upon him, and he said, “O best of creation!” The Prophet (peace and blessings upon him) said, “That is Ibrāhīm, upon him be peace.”
عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا خَيْرَ الْبَرِيَّةِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاكَ إِبْرَاهِيمُ عَلَيْهِ السَّلَام
صحيح مسلم كتاب الفضائل باب من فضائل إبراهيم الخليل صلى الله عليه وسلم 2369
A man came to the Messenger of Allāh, peace and blessings be upon him, and he said, “O best of creation!” The Prophet (peace and blessings upon him) said, “That is Ibrāhīm, upon him be peace.”
عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا خَيْرَ الْبَرِيَّةِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاكَ إِبْرَاهِيمُ عَلَيْهِ السَّلَام
صحيح مسلم كتاب الفضائل باب من فضائل إبراهيم الخليل صلى الله عليه وسلم 2369
Ibn Qudāmah رحمه الله stated:
Jihād is the best of supererogatory acts. This is because Abū Hurayrah narrated that Allāh’s Messenger, peace and blessings be upon him, was asked, “What is the best deed?” He replied, “To believe in Allāh.” The questioner then asked, “What is next best?” He replied, “To perform jihād in Allāh’s cause, then to perform Hajj that is mabrūr (accepted).” It has also been narrated on the authority of Abū Sa’īd al-Khudrī that the Messenger of Allāh, peace and blessings be upon him, was asked, “Who is the best of men ?” He replied, “A man who fights in the way of Allāh, putting his wealth and his life at stake.”
والجهاد أفضل التطوع، لقول أبي هريرة: سئل رسول الله صلى الله عليه وسلم أي الأعمال أفضل؟ قال: إيمان بالله. قال: ثم أي؟ قال: الجهاد في سبيل الله ثم حج مبرور وعن أبي سعيد قال: سئل رسول الله صلى الله عليه وسلم أي الناس أفضل ؟ قال: رجل يجاهد في سبيل الله بماله ونفسه.
عمدة الفقه - كتاب الجهاد
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Jihād is the best of supererogatory acts. This is because Abū Hurayrah narrated that Allāh’s Messenger, peace and blessings be upon him, was asked, “What is the best deed?” He replied, “To believe in Allāh.” The questioner then asked, “What is next best?” He replied, “To perform jihād in Allāh’s cause, then to perform Hajj that is mabrūr (accepted).” It has also been narrated on the authority of Abū Sa’īd al-Khudrī that the Messenger of Allāh, peace and blessings be upon him, was asked, “Who is the best of men ?” He replied, “A man who fights in the way of Allāh, putting his wealth and his life at stake.”
والجهاد أفضل التطوع، لقول أبي هريرة: سئل رسول الله صلى الله عليه وسلم أي الأعمال أفضل؟ قال: إيمان بالله. قال: ثم أي؟ قال: الجهاد في سبيل الله ثم حج مبرور وعن أبي سعيد قال: سئل رسول الله صلى الله عليه وسلم أي الناس أفضل ؟ قال: رجل يجاهد في سبيل الله بماله ونفسه.
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Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Ibn Taymīyyah رحمه الله stated:
The sharī’ah of the Prophet (peace and blessings be upon him) contains gentleness, mercy, pardoning and good manners to an even greater level than what is in the Injīl. And it contains sternness, jihād, and enacting the prescribed punishments against the kuffār and munāfiqūn to an even greater level than what is in the Tawrah. This is the pinnacle of completeness. That is why some have said: Mūsa was sent with majesty, 'Ēsa was sent with with beauty, and Muhammad (peace and blessings be upon them) was sent with completeness.
[ففي شريعته من اللين والعفو والصفح ومكارم الأخلاق، أعظم مما في الإنجيل، وفيها من الشدة والجهاد، وإقامة الحدود على الكفار والمنافقين، أعظم مما في التوراة، وهذا هو غاية الكمال؛ ولهذا قال بعضهم: «بعث موسى بالجلال، وبعث عيسى بالجمال، وبعث محمد بالكمال».]
الجواب الصحيح لمن بدل دين المسيح (٥/٨٦)
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The sharī’ah of the Prophet (peace and blessings be upon him) contains gentleness, mercy, pardoning and good manners to an even greater level than what is in the Injīl. And it contains sternness, jihād, and enacting the prescribed punishments against the kuffār and munāfiqūn to an even greater level than what is in the Tawrah. This is the pinnacle of completeness. That is why some have said: Mūsa was sent with majesty, 'Ēsa was sent with with beauty, and Muhammad (peace and blessings be upon them) was sent with completeness.
[ففي شريعته من اللين والعفو والصفح ومكارم الأخلاق، أعظم مما في الإنجيل، وفيها من الشدة والجهاد، وإقامة الحدود على الكفار والمنافقين، أعظم مما في التوراة، وهذا هو غاية الكمال؛ ولهذا قال بعضهم: «بعث موسى بالجلال، وبعث عيسى بالجمال، وبعث محمد بالكمال».]
الجواب الصحيح لمن بدل دين المسيح (٥/٨٦)
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Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Ibn al-Qayyim رحمه الله stated:
[وقد كان عمر رضي الله عنه يمنع من الحديث عن رسول الله صلى الله عليه وسلم خشية أن يشتغل الناس به عن القرآن ، فكيف لو رأى اشتغال الناس بآرائهم وزبد أفكارهم وزبالة أذهانهم عن القرآن والحديث ؟ فالله المستعان . ]
'Umar (may Allāh be pleased with him) used to prohibit writing the Prophet's (peace and blessings be upon him) statements out of fear that the people would be preoccupied with them to the exclusion of the Qur'ān. So then, what about when one sees the people being preoccupied with their own opinions, the mush of their own viewpoints, and the rubbish of their own minds to the exclusion of focusing on the Qur'ān and Sunnah? And it is Allāh Whose aid we seek!
إعلام الموقعين عن رب العالمين ٤/٢٨٦
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[وقد كان عمر رضي الله عنه يمنع من الحديث عن رسول الله صلى الله عليه وسلم خشية أن يشتغل الناس به عن القرآن ، فكيف لو رأى اشتغال الناس بآرائهم وزبد أفكارهم وزبالة أذهانهم عن القرآن والحديث ؟ فالله المستعان . ]
'Umar (may Allāh be pleased with him) used to prohibit writing the Prophet's (peace and blessings be upon him) statements out of fear that the people would be preoccupied with them to the exclusion of the Qur'ān. So then, what about when one sees the people being preoccupied with their own opinions, the mush of their own viewpoints, and the rubbish of their own minds to the exclusion of focusing on the Qur'ān and Sunnah? And it is Allāh Whose aid we seek!
إعلام الموقعين عن رب العالمين ٤/٢٨٦
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Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Ibn Rajab al-Hanbalī رحمه الله stated:
[ يقول ابن هبيرة رحمه الله تعالى: "مِن مكايد الشيطان: تنفيرُه عبادَ الله من تدبر القرآن؛ لعلمه أن الهدى واقعٌ عند التدبُّر، فيقول: هذه مُخاطَرة، حتى يقولَ الإنسان: أنا لا أتكلَّم في القرآن؛ تورُّعًا"
Ibn Hubayrah (may Allāh have mercy upon him) said: One plot of the devil is that he drives Allāh's worshippers away from contemplating upon the Qur'ān since he knows that guidance comes from contemplating upon it. He will say, "This is dangerous!" so that the person would say, "I will not talk about the Qur'ān" out of excessive caution.
الذيل على طبقات الحنابلة (١/١١١)
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[ يقول ابن هبيرة رحمه الله تعالى: "مِن مكايد الشيطان: تنفيرُه عبادَ الله من تدبر القرآن؛ لعلمه أن الهدى واقعٌ عند التدبُّر، فيقول: هذه مُخاطَرة، حتى يقولَ الإنسان: أنا لا أتكلَّم في القرآن؛ تورُّعًا"
Ibn Hubayrah (may Allāh have mercy upon him) said: One plot of the devil is that he drives Allāh's worshippers away from contemplating upon the Qur'ān since he knows that guidance comes from contemplating upon it. He will say, "This is dangerous!" so that the person would say, "I will not talk about the Qur'ān" out of excessive caution.
الذيل على طبقات الحنابلة (١/١١١)
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Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
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Deficiency in the Arabic Language leads to deficiency in Fiqh!!
Ibn Taymīyyah رحمه الله stated:
أن الزهد ترك ما لا ينفع في الآخرة، والورع ترك ما يخاف ضرره في الآخرة.
Zuhd is leaving that which is not beneficial for the Hereafter, and wara' is abandoning that about which harm is feared in the Hereafter.
مدارج السالكين بين منازل إياك نعبد وإياك نستعين
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أن الزهد ترك ما لا ينفع في الآخرة، والورع ترك ما يخاف ضرره في الآخرة.
Zuhd is leaving that which is not beneficial for the Hereafter, and wara' is abandoning that about which harm is feared in the Hereafter.
مدارج السالكين بين منازل إياك نعبد وإياك نستعين
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Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Imām Alī ibn al-Madinī رحمه الله stated:
It was said to Sufyān ibn ‘Uyaynah, may Allāh have mercy upon him, “What is the definition of zuhd?” Sufyān said, “It is that you are grateful in prosperity and patient in adversity. If one is like that, he is zāhid.” It was said, “What is gratitude?” Sufyān said, “It is that you avoid what Allāh has prohibited.”
عن عَلِيّ بْن الْمَدِينِيّ قَالَ قِيلَ لِسُفْيَانَ بْنِ عُيَيْنَةَ رحمه الله مَا حَدُّ الزُّهْدِ قَالَ أَنْ تَكُونَ شَاكِرًا فِي الرَّخَاءِ صَابِرًا فِي الْبَلَاءِ فَإِذَا كَانَ كَذَلِكَ فَهُوَ زَاهِدٌ قِيلَ مَا الشُّكْرُ قَالَ أَنْ تَجْتَنِبَ مَا نَهَى الله عَنْهُ
شعب الإيمان ٤٢١٤
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It was said to Sufyān ibn ‘Uyaynah, may Allāh have mercy upon him, “What is the definition of zuhd?” Sufyān said, “It is that you are grateful in prosperity and patient in adversity. If one is like that, he is zāhid.” It was said, “What is gratitude?” Sufyān said, “It is that you avoid what Allāh has prohibited.”
عن عَلِيّ بْن الْمَدِينِيّ قَالَ قِيلَ لِسُفْيَانَ بْنِ عُيَيْنَةَ رحمه الله مَا حَدُّ الزُّهْدِ قَالَ أَنْ تَكُونَ شَاكِرًا فِي الرَّخَاءِ صَابِرًا فِي الْبَلَاءِ فَإِذَا كَانَ كَذَلِكَ فَهُوَ زَاهِدٌ قِيلَ مَا الشُّكْرُ قَالَ أَنْ تَجْتَنِبَ مَا نَهَى الله عَنْهُ
شعب الإيمان ٤٢١٤
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Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Abū Nu’aym رحمه الله reported:
Sufyān ath-Thawrī, may Allāh have mercy on him, said, “When a servant renounces the world, Allāh will cause wisdom to grow in his heart and to come forth from his tongue. He will grant him insight into the faults of the world, its diseases, and its cures.”
عن أبي نعيم عَنْ سُفْيَانَ الثَّوْرِيِّ رحمه الله قَالَ إِذَا زَهِدَ الْعَبْدُ فِي الدُّنْيَا أَنْبَتَ اللَّهُ الْحِكْمَةَ فِي قَلْبِهِ وَأَطْلَقَ بِهَا لِسَانَهُ وَبَصَّرَهُ عُيُوبَ الدُّنْيَا وَدَاءَهَا وَدَوَاءَهَا
حلية الأولياء وطبقات الأصفياء ٦/٣٨٩
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Sufyān ath-Thawrī, may Allāh have mercy on him, said, “When a servant renounces the world, Allāh will cause wisdom to grow in his heart and to come forth from his tongue. He will grant him insight into the faults of the world, its diseases, and its cures.”
عن أبي نعيم عَنْ سُفْيَانَ الثَّوْرِيِّ رحمه الله قَالَ إِذَا زَهِدَ الْعَبْدُ فِي الدُّنْيَا أَنْبَتَ اللَّهُ الْحِكْمَةَ فِي قَلْبِهِ وَأَطْلَقَ بِهَا لِسَانَهُ وَبَصَّرَهُ عُيُوبَ الدُّنْيَا وَدَاءَهَا وَدَوَاءَهَا
حلية الأولياء وطبقات الأصفياء ٦/٣٨٩
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Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Abū Nu’aym رحمه الله reported:
Sufyān ath-Thawrī, may Allāh have mercy on him, said, “Behave well in your private life and Allāh will make your public life excellent. Take care of what is between you and Allāh, and He will take care of what is between you and the people. Work for your Hereafter and Allāh will suffice your affairs in this world. Sell your worldly life for your Hereafter and you will profit in them both together, and do not sell your Hereafter for your worldly life or you will lose them both together.”
عن أبي نعيم قال سفيان الثوري رحمه الله وَأَحْسِنْ سَرِيرَتَكَ يُحْسِنِ اللَّهُ عَلَانِيَتَكَ وَأَصْلِحْ فِيمَا بَيْنَكَ وَبَيْنَ اللَّهِ يَصْلُحِ اللَّهُ فِيمَا بَيْنَكَ وَبَيْنَ النَّاسِ وَاعْمَلْ لِآخِرَتِكَ يَكْفِكَ اللَّهُ أَمْرَ دُنْيَاكَ بِعْ دُنْيَاكَ بِآخِرَتِكَ تَرْبَحْهُمَا جَمِيعًا وَلَا تَبِعْ آخِرَتَكَ بِدُنْيَاكَ فَتَخْسَرَهُمَا جَمِيعًا
حلية الأولياء وطبقات الأصفياء ذكر طوائف من جماهير النساك والعباد أبو عبد الله سفيان بن سعيد الثوري ٧/٣٥
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Sufyān ath-Thawrī, may Allāh have mercy on him, said, “Behave well in your private life and Allāh will make your public life excellent. Take care of what is between you and Allāh, and He will take care of what is between you and the people. Work for your Hereafter and Allāh will suffice your affairs in this world. Sell your worldly life for your Hereafter and you will profit in them both together, and do not sell your Hereafter for your worldly life or you will lose them both together.”
عن أبي نعيم قال سفيان الثوري رحمه الله وَأَحْسِنْ سَرِيرَتَكَ يُحْسِنِ اللَّهُ عَلَانِيَتَكَ وَأَصْلِحْ فِيمَا بَيْنَكَ وَبَيْنَ اللَّهِ يَصْلُحِ اللَّهُ فِيمَا بَيْنَكَ وَبَيْنَ النَّاسِ وَاعْمَلْ لِآخِرَتِكَ يَكْفِكَ اللَّهُ أَمْرَ دُنْيَاكَ بِعْ دُنْيَاكَ بِآخِرَتِكَ تَرْبَحْهُمَا جَمِيعًا وَلَا تَبِعْ آخِرَتَكَ بِدُنْيَاكَ فَتَخْسَرَهُمَا جَمِيعًا
حلية الأولياء وطبقات الأصفياء ذكر طوائف من جماهير النساك والعباد أبو عبد الله سفيان بن سعيد الثوري ٧/٣٥
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Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)