Abū Usayd (may Allah be pleased with him) reported: We went out with the Prophet ﷺ until we reached a garden called al-Shawt. We arrived at two walls and sat between them.
حدثنا أبو نعيم، حدثنا عبد الرحمن بن غَسِيل، عن حمزة بن أبي أُسَيد، عن أبي أسيد، - رضي اللَّه عنه، قال: خرجنا مع النبي - صلى اللَّه عليه وسلم، حتى انطلقنا إلى حائط، يقال له الشَّوْط، حتى انتهينا إلى حائطين، فجلسنا بينهما،

The Prophet ﷺ said: “Sit here.”
فقال النبي - صلى اللَّه عليه وسلم: "اجلسوا ههنا"،

He entered and the Jawnīyah (the woman from al-Jawn) had been brought to him. She was settled in a house among palm trees the house of Umaymah b. Nuʿmān b. Sharāḥīl, accompanied by her nurse who was caring for her.
ودخل وقد أُتِي بالْجَوْنِيّة، فأُنزلت في بيتٍ، في نخلٍ، في بيتٍ، أُمَيمَةُ بنتُ النعمان بن شراحيل، ومعها دايَتُها، حاضنة لها،

When the Prophet ﷺ entered upon her, he said: “Let me marry you.”
فلما دخل عليها النبي - صلى اللَّه عليه وسلم، قال: "هبي نفسك لي"،

She replied: “Does a queen give herself to a commoner?” (She at this time never knew who he was)
قالت: وهل تهب الملِكَة نفسها للسُّوقة،

He reached out his hand to place it on her to calm her, but she said: “I seek refuge with Allah from you.”
قال، فأهوى بيده، يضع يده عليها؛ لتسكن، فقالت: أعوذ باللَّه منك،

He said: “You have sought refuge with a true refuge.”
فقال: "قد عُذتِ بمعاذ"،

Then he came out to us and said: “O Abū Usayd, clothe her in two razīqī garments and send her back to her family.”
ثم خرج علينا، فقال: "يا أبا أسيد، اكسُهَا رازِقيَّتَينِ، وألحقها بأهلها".

Muḥammad b. Ādam al-Ithīobī, Ḏakhīrah al-ʿUqbá fī Sharḥ al-Mujtabá 28/315
محمد بن آدم الأثيوبي، ذخيرة العقبى في شرح المجتبى ٢٨/٣١٥
https://shamela.ws/book/12888/14410

@ilmtest [https://t.me/ilmtest]

The Messenger of Allah ﷺ said:
وَعَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:

“There are two whose prayer does not go beyond their heads (ie: not accepted):
«اثْنَانِ لَا تُجَاوِزُ صَلَاتُهُمَا رُءُوسَهُمَا:

a slave who runs away from his masters until he returns to them
عَبْدٌ آبِقٌ مِنْ مَوَالِيهِ حَتَّى يَرْجِعَ إِلَيْهِمْ

and a woman who disobeys her husband until she returns back (to obeying him).”
وَامْرَأَةٌ عَصَتْ زَوْجَهَا حَتَّى تَرْجِعَ».

Reported by al-Ṭabarānī in al-Saġīr and al-Awsaṭ, and the narrators are thiqāt (ie: reliable).
رَوَاهُ الطَّبَرَانِيُّ فِي الصَّغِيرِ، وَالْأَوْسَطِ، وَرِجَالُهُ ثِقَاتٌ.

Nūr ʾl-Dīn al-Haythamī, Majmūʿ al-Zawāʾīd 4/313 #7668
نور الدين الهيثمي، مجمع الزوائد ومنبع الفوائد ٤/٣١٣ #٧٦٦٨
https://shamela.ws/book/61/1282

@ilmtest [https://t.me/ilmtest]

The longest periods of time in which there is not an obligatory prayer are:
وأطول ما يتخلل بين مواقيت الصلاة مما ليس فيه صلاة مفروضة،

between the ʿIshāʾ and Fajr prayers
ما بين صلاة العشاء وصلاة الفجر،

and between the Fajr and Dhuhr prayers.
وما بين صلاة الفجر وصلاة الظهر،

So, in each case, there is an optional prayer that has been legislated between these two prayers so that one does not go for too long a time while being heedless of Allah's remembrance.
فشَرَع ما بين كل واحدة من هاتين الصلاتين صلاة تكون نافلة؛ لئلا يطول وقت الغفلة عن الذكر،

So between ʿIshāʾ and Fajr He legislated the Witr prayer and the night prayer.
فشَرع ما بين صلاة العشاء وصلاة الفجر صلاة الوتر، وقيام الليل،

And between Fajr and Dhuhr He legislated the Ḍuḥá prayer.
وشرع ما بين صلاة الفجر وصلاة الظهر صلاة الضحى،

Muḥammad b. Ādam al-Ithīobī, al-Baḥr al-Muḥīt al-Thajāj Sharḥ Ṣaḥīḥ al-Imām Muslim b. al-Ḥajjāj 41/732
محمد بن آدم الأثيوبي، البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج ٤١/٧٣٢
https://shamela.ws/book/148870/27600

@ilmtest [https://t.me/ilmtest]

The enjoining of people to follow the sunnah and forbidding of innovations is in-fact commanding good and forbidding evils. And it is from the greatest good deeds. So, it is compulsory that it must only be done for the sake of Allah and that it must conform with the affair (about which one is commanding the good or forbidding the evil).
وَالْأَمْرُ بِالسُّنَّةِ وَالنَّهْيُ عَنِ الْبِدْعَةِ هُوَ أَمْرٌ بِمَعْرُوفٍ وَنَهْيٌ عَنْ مُنْكَرٍ، وَهُوَ مِنْ أَفْضَلِ الْأَعْمَالِ الصَّالِحَةِ، فَيَجِبُ أَنْ يَبْتَغِيَ بِهِ وَجْهَ اللَّهِ، وَأَنْ يَكُونَ مُطَابِقًا لِلْأَمْرِ.

(It came in the) In the ḥadīth (that): “Whoever commands with goodness and forbids from evil should be knowledgeable about what he is commanding the people with, knowledgeable about what he is prohibiting them from, gentle in what he is commanding them with, kind about what he is prohibiting them from, forbearing in his commanding of goodness and forbearing in his prohibition of evils”.
وَفِي الْحَدِيثِ: " «مَنْ أَمَرَ بِالْمَعْرُوفِ وَنَهَى عَنِ الْمُنْكَرِ فَيَنْبَغِي أَنْ يَكُونَ عَلِيمًا بِمَا يَأْمُرُ بِهِ؛ عَلِيمًا بِمَا يَنْهَى عَنْهُ، رَفِيقًا فِيمَا يَأْمُرُ بِهِ، [رَفِيقًا فِيمَا يَنْهَى عَنْهُ]، حَلِيمًا فِيمَا يَأْمُرُ بِهِ، حَلِيمًا فِيمَا يَنْهَى عَنْهُ» ".

He must have knowledge before commanding people to do goodness. He must be gentle when commanding them. He must also be forbearing after commanding them with goodness.
فَالْعِلْمُ قَبْلَ الْأَمْرِ، وَالرِّفْقُ مَعَ الْأَمْرِ، وَالْحِلْمُ بَعْدَ الْأَمْرِ؛

And if such who commands with goodness is not a highly knowledgeable individual, he must never speak about what he does not know.
فَإِنْ لَمْ يَكُنْ عَالِمًا لَمْ يَكُنْ لَهُ أَنْ يَقْفُوَ مَا لَيْسَ لَهُ بِهِ عِلْمٌ،

Even if he was a scholar but not gentle, he would only be like a harsh doctor which has no compassion. Such who behaves harshly with the sick; such a behavior would never be accepted from him. Also, just like the harsh educator, kids would not learn from him.
وَإِنْ كَانَ عَالِمًا وَلَمْ يَكُنْ رَفِيقًا، كَانَ كَالطَّبِيبِ الَّذِي لَا رِفْقَ فِيهِ، فَيُغْلِظُ عَلَى الْمَرِيضِ فَلَا يُقْبَلُ مِنْهُ، وَكَالْمُؤَدِّبِ الْغَلِيظِ الَّذِي لَا يَقْبَلُ مِنْهُ الْوَلَدُ.

Allah Exalted be He indeed told Mūsá and Hārūn: {And speak to him mildly, perhaps he may accept admonition or fear Allah} [Tāha: 44].
وَقَدْ قَالَ تَعَالَى لِمُوسَى وَهَارُونَ: {فَقُولَا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى} [سُورَةُ طه: 44].

After that, when an individual commands with goodness and prohibits from evils, usually, he must be harmed. So, he must be patient and forbearing (with the harms). Just like Allah said: “enjoin (people) for al-Maʿrūf (Islāmic Monotheism and all that is good), and forbid (people) from al-Munkar (i. e. disbelief in the Oneness of Allah, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befall you.” [Luqmān: 17].
ثُمَّ إِذَا أَمَرَ وَنَهَى فَلَا بُدَّ أَنْ يُؤْذَى فِي الْعَادَةِ، فَعَلَيْهِ أَنْ يَصْبِرَ وَيَحْلُمَ. كَمَا قَالَ تَعَالَى: {وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنْكَرِ وَاصْبِرْ عَلَى مَا أَصَابَكَ إِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ} [سُورَةُ: لُقْمَانَ 17].

Ibn Taymiyyah, Minhāj al-Sunnah al-Nabawiyyah 5/253
ابن تيمية، منهاج السنة النبوية ٥/٢٥٣
https://shamela.ws/book/927/2561

@ilmtest [https://t.me/ilmtest]

Though, Abū ʿl-ʿArab At-Tamīmī narrated from Ibn Farrūkh that Ibn Farrūkh wrote to (Imām) Mālik b. Anas saying to him that: “innovations are wide-spread in my country” and that he has written a book to refute the innovators!
عَلَى أَنَّ أَبَا الْعَرَبِ التَّمِيمِيِّ حَكَى عَنِ ابْنِ فَرُّوخَ: " أَنَّهُ كَتَبَ إِلَى مَالِكِ بْنِ أَنَسٍ إِنَّ بَلَدَنَا كَثِيرُ الْبِدَعِ، وَإِنَّهُ أَلَّفَ كَلَامًا فِي الرَّدِّ عَلَيْهِمْ.

Imām Mālik wrote back to him saying: “If you personally think you can do that; I fear for you that you might slip and thus become ruined.
فَكَتَبَ إِلَيْهِ مَالِكٌ يَقُولُ لَهُ: إِنْ ظَنَنْتَ ذَلِكَ بِنَفْسِكَ، خِفْتُ أَنْ تَزِلَّ فَتَهْلِكَ،

No one should ever refute the innovators except a well-regulated individual who really knows what he can say to them which they can never have the ability to overpower. If this kind of person refutes, then there is no problem.
لَا يَرُدُّ عَلَيْهِمْ إِلَّا مَنْ كَانَ ضَابِطًا عَارِفًا بِمَا يَقُولُ لَهُمْ، لَا يَقْدِرُونَ أَنْ يُعَرِّجُوا عَلَيْهِ، فَهَذَا لَا بَأْسَ بِهِ،

As for other than him, I fear that he might say something to them and commit an error and they would latch unto his error or they would get something from him with which with they would transgress and increase in stubbornness upon their innovations.”
وَأَمَّا غَيْرُ ذَلِكَ، فَإِنِّي أَخَافُ أَنْ يُكَلِّمَهُمْ فَيُخْطِئَ فَيَمْضُوا عَلَى خَطَئِهِ، أَوْ يَظْفَرُوا مِنْهُ بِشَيْءٍ فَيَطْغَوْا وَيَزْدَادُوا تَمَادِيًا عَلَى ذَلِكَ، انْتَهَى.

This kind of speech necessitates that someone like me never writes to refute innovators (and innovations) but the spread of these evils (ie: innovations) and the spread of people acting with them and the manifestation of its adherent would only increase whoever is in this situation (of mine) in strength instead of pull him back because the innovations have widely prevailed and its horses are pulling through with its full strength.
وَهَذَا الْكَلَامُ يَقْضِي لِمِثْلِي بِالْإِحْجَامِ دُونَ الْإِقْدَامِ. وَشِيَاعُ هَذَا النُّكْرِ، وَفُشُوُّ الْعَمَلِ بِهِ، وَتَظَاهَرُ أَصْحَابِهِ؛ يَقْضِي لِمَنْ لَهُ بِهَذَا الْمَقَامِ مُنَّةٌ بِالْإِقْدَامِ دُونَ الْإِحْجَامِ، لِأَنَّ الْبِدَعَ قَدْ عَمَّتْ وَجَرَتْ أَفْرَاسُهَا مِنْ غَيْرِ مُغَيِّرٍ مِلْءَ أَعِنَّتِهَا.

al-Shāṭibī, al-Iʿtiṣām 1/44
الشاطبي، الاعتصام ١/٤٤
https://shamela.ws/book/21720/28

@ilmtest [https://t.me/ilmtest]

For this reason, among the hallmarks of the people of innovation is to introduce a saying or an action, then to impose it upon the people and coerce them into it—giving loyalty on its basis and showing enmity toward whoever leaves it—just as al-Khawārij innovated their view, imposed it upon the people, and gave loyalty and enmity on its basis. And al-Rāfiḍah innovated their view, imposed it upon the people, and gave loyalty and enmity on its basis. And al-Jahmīyyah innovated their view, imposed it upon the people, and gave loyalty and enmity on its basis—when they had power during the rule of the three caliphs, in whose time the Imāms were put to trial because they concurred upon Jahm's view, whose starting point is that the Qurʾān is created; and they punished whoever did not agree with them on that.
وَلِهَذَا كَانَ مِنْ شِعَارِ أَهْلِ الْبِدَعِ، إحْدَاثُ قَوْلٍ أَوْ فِعْلٍ، وَإِلْزَامُ النَّاسِ بِهِ وَإِكْرَاهُهُمْ عَلَيْهِ، وَالْمُوَالَاةُ عَلَيْهِ وَالْمُعَادَاةُ عَلَى تَرْكِهِ، كَمَا ابْتَدَعَتْ الْخَوَارِجُ رَأْيَهَا، وَأَلْزَمَتْ النَّاسَ بِهِ وَوَالَتْ وَعَادَتْ عَلَيْهِ.

It is known that this is among the condemnable matters prohibited—known by necessary knowledge from the religion of the Muslims—for punishment is not permissible except for abandoning an obligation or committing a prohibition, and it is not permissible to coerce anyone except upon that. Declaring things obligatory and forbidden belongs only to Allah and His Messenger.
وَابْتَدَعَتْ الرَّافِضَةُ رَأْيَهَا، وَأَلْزَمَتْ النَّاسَ بِهِ، وَوَالَتْ وَعَادَتْ عَلَيْهِ وَابْتَدَعَتْ الْجَهْمِيَّةُ رَأْيَهَا وَأَلْزَمَتْ النَّاسَ بِهِ وَوَالَتْ وَعَادَتْ عَلَيْهِ لَمَّا كَانَ لَهُمْ قُوَّةٌ فِي دَوْلَةِ الْخُلَفَاءِ الثَّلَاثَةِ، الَّذِينَ اُمْتُحِنَ فِي زَمَنِهِمْ الْأَئِمَّةُ لِتَوَافُقِهِمْ عَلَى رَأْيِ جَهْمٍ الَّذِي مَبْدَؤُهُ أَنَّ الْقُرْآنَ مَخْلُوقٌ وَعَاقَبُوا مَنْ لَمْ يُوَافِقْهُمْ عَلَى ذَلِكَ. وَمِنْ الْمَعْلُومِ أَنَّ هَذَا مِنْ الْمُنْكَرَاتِ الْمُحَرَّمَةِ بِالْعِلْمِ الضَّرُورِيِّ مِنْ دِينِ الْمُسْلِمِينَ، فَإِنَّ الْعِقَابَ لَا يَجُوزُ أَنْ يَكُونَ إلَّا عَلَى تَرْكِ وَاجِبٍ، أَوْ فِعْلِ مُحَرَّمٍ، وَلَا يَجُوزُ إكْرَاهُ أَحَدٍ إلَّا عَلَى ذَلِكَ، وَالْإِيجَابُ وَالتَّحْرِيمُ لَيْسَ إلَّا لِلَّهِ وَلِرَسُولِهِ.

So whoever punishes for an act or omission without the command of Allah and His Messenger, and legislates that as religion, has indeed set up for Allah a rival and for His Messenger a counterpart—like the polytheists who set up rivals to Allah—or like the apostates who believed in Musaylimah al-Kaḏḏāb, concerning whom it was said: {Or do they have partners who have legislated for them in religion that for which Allah has given no permission? } [al-Shūrā: 21]. For this reason, the Imāms of Ahl al-Sunnah wa al-Jamāʿah would not oblige the people to follow what they say in matters of ijtihād, nor would they coerce anyone into it.
فَمَنْ عَاقَبَ عَلَى فِعْلٍ أَوْ تَرْكٍ بِغَيْرِ أَمْرِ اللَّهِ وَرَسُولِهِ وَشَرَعَ ذَلِكَ دِينًا، فَقَدْ جَعَلَ لِلَّهِ نِدًّا وَلِرَسُولِهِ نَظِيرًا بِمَنْزِلَةِ الْمُشْرِكِينَ الَّذِينَ جَعَلُوا لِلَّهِ أَنْدَادًا، أَوْ بِمَنْزِلَةِ الْمُرْتَدِّينَ الَّذِينَ آمَنُوا بِمُسَيْلِمَةَ الْكَذَّابِ وَهُوَ مِمَّنْ قِيلَ فِيهِ: {أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُمْ مِنَ الدِّينِ مَا لَمْ يَأْذَنْ بِهِ اللَّهُ} [الشورى: 21]. وَلِهَذَا كَانَ أَئِمَّةُ أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ، لَا يُلْزِمُونَ النَّاسَ بِمَا يَقُولُونَهُ مِنْ مَوَارِدِ الِاجْتِهَادِ، وَلَا يُكْرِهُونَ أَحَدًا عَلَيْهِ

Ibn Taymiyyah, al-Fatāwá al-Kubrá 6/339
ابن تيمية، الفتاوى الكبرى ٦/٣٣٩
https://shamela.ws/book/9690/2813

@ilmtest [https://t.me/ilmtest]

One of the wisdoms of fasting is to accustom a person to endure hardships and fatigue because luxury, comfort, and ease of eating and drinking will not last. Therefore, a person trains themselves to endure hardships.

ومن حكم الصيام: تعويد الإنسان على المشقة، على تحمل المشقات والتعب، لأن الترف والنعيم وتيسر الأكل والشرب لن يدوم، فيعوِّد الإنسان نفسه على تحمل المشاق.

Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Jalasāt Ramaḍāniyyah 2/2
ابن عثيمين، جلسات رمضانية ٢/٢
https://shamela.ws/book/7679/25

@ilmtest [https://t.me/ilmtest]

(Know that backbiting) involves mentioning your brother in a way that he dislikes, whether it concerns his body, religion, worldly matters, self, character, wealth, children, parents, spouse, servant, clothing, walking, movements, cheerfulness, frowning, or anything else related to him.
وذِكرك أخاك بما يكرهه عامّ سواء كان في بدنه، أو دينه، أو دنياه، أو نفسه، أو خَلْقه، أو ماله، أو ولده، أو والده، أو زوجه، أو خادمه، أو ثوبه، أو مشيه، وحركته، وبشاشته، وعبوسته، وطلاقته، أو غير ذلك، مما يتعلق به،

Whether you mention it verbally, in writing, or through hints, gestures, or any other form of expression, if it communicates a deficiency about a Muslim, it is considered ġībah muḥarramah (ie: forbidden backbiting).
سواءٌ ذكرته بلفظك، أو كتابك، أو رمزت، أو أشرت إليه بعينك، أو يدك، أو رأسك، ونحو ذلك، وضابطه أن كلَّ ما أفهمتَ به غيرك نقصان مسلم، فهو غيبة محرَّمة،

Muḥammad b. Ādam al-Ithīobī, al-Baḥr al-Muḥīt al-Thajāj Sharḥ Ṣaḥīḥ al-Imām Muslim b. al-Ḥajjāj 40/627
محمد بن آدم الأثيوبي، البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج ٤٠/٦٢٧
https://shamela.ws/book/148870/26774

@ilmtest [https://t.me/ilmtest]

ʿAbd Allah b. Sallām said: “The day consists of twelve hours, and the hour mentioned on Friday (when duʿāʾ is answered) is the last hour of the day.”

حَدَّثَنَا إِسْحَاقُ، عَنْ عَبْدِ الرَّزَّاقِ، عَنِ ابْنِ جُرَيْجٍ، قَالَ: حَدَّثَنِي مُوسَى بْنُ عُقْبَةَ، أَنَّهُ سَمِعَ أَبَا سَلَمَةَ بْنَ عَبْدِ الرَّحْمَنِ، يَقُولُ: سَمِعْتُ عَبْدَ اللهِ بْنَ سَلَامٍ، يَقُولُ: «النَّهَارُ اثْنَتَا عَشْرَةَ سَاعَةً وَالسَّاعَةُ الَّتِي يُذْكَرُ فِيهَا مِنْ يَوْمِ الْجُمُعَةِ مَا يُذْكَرُ آخِرَ سَاعَاتِ النَّهَارِ»

Ibn al-Munḏir, al-Awsaṭ fī ʾl-Sunan wa ʾl-Ijmāʿ wa ʾl-Ikhtilāf 4/12 #1726
ابن المنذر، الأوسط في السنن والإجماع والاختلاف ٤/١٢ #١٧٢٦
https://shamela.ws/book/1568/2421

@ilmtest [https://t.me/ilmtest]

Spending in times of difficulty, only comes from a strong trust in Allah, believing that Allah will replace what was spent, and from strong certainty, reliance, mercy, and detachment from the worldly life.
وَأَمَّا الْإِنْفَاقُ مِنَ الْإِقْتَارِ فَلَا يَصْدُرُ إِلَّا عَنْ قُوَّةِ ثِقَةٍ بِاللَّهِ، وَأَنَّ اللَّهَ يُخْلِفُهُ مَا أَنْفَقَهُ، وَعَنْ قُوَّةِ يَقِينٍ، وَتَوَكُّلٍ، وَرَحْمَةٍ، وَزُهْدٍ فِي الدُّنْيَا،

It also stems from a generous soul, confidence in the promise of the One who promises forgiveness and bounty, and disbelief in the promise of the one who threatens with poverty [which is Shayṭān] and commands immorality.
وَسَخَاءِ نَفْسٍ بِهَا، وَوُثُوقٍ بِوَعْدِ مَنْ وَعَدَهُ مَغْفِرَةً مِنْهُ وَفَضْلًا، وَتَكْذِيبًا بِوَعْدِ مَنْ يَعِدُهُ الْفَقْرَ، وَيَأْمُرْ بِالْفَحْشَاءِ.

And Allah's aid is sought.
وَاللَّهُ الْمُسْتَعَانُ.

Ibn al-Qayyim, Zād al-Maʿād fī Hadyi Khayr al-ʿIbād 2/375
ابن القيم، زاد المعاد في هدي خير العباد ٢/٣٧٥
https://shamela.ws/book/21713/850

@ilmtest [https://t.me/ilmtest]

This is evidence that if a person innovates in religion, they will not be granted success in practicing it.
وفي هذا دليل على أن الإنسان إذا ابتدع بدعة فإنه لا يوفق لإقامتها،

They remain misguided in both the origin and the practice, even if they show effort or devotion.
فيكون ضالاً في الأصل وضالاً في الفرع، حتى لو اجتهد حتى خشع.

You may find some people who innovate certain remembrances, prayers, or supplications and appear humble and tearful, but it will not benefit them because they are in error.
إنك تجد بعض الناس الذين ابتدعوا أذكاراً أو صلوات أو أدعية أو ما أشبه ذلك تجدهم خاشعين، قلوبهم باكية، قلوبهم خاشعة لكن لا ينفعهم ذلك، لأنهم على ضلال،

And we ask Allah to grant us safety and security.
نسأل الله لنا ولكم السلامة والعافية.

Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Liqāʾ al-Bāb al-Maftūḥ 229/4
ابن عثيمين، لقاء الباب المفتوح ٢٢٩/٤
https://shamela.ws/book/7687/6358

@ilmtest [https://t.me/ilmtest]

(When the suitor looks at the one he intends to marry) it is not permissible for him to touch her face or hands.

وَلَا يَجُوزُ لَهُ أَنْ يَمَسَّ وَجْهَهَا،

Fakhr al-Dīn al-Zaylaʿī, Tabyīn al-Ḥaqāʿīq Sharḥ Kanz ad-Daqāʿiq 6/18
الزيلعي ، فخر الدين، تبيين الحقائق شرح كنز الدقائق وحاشية الشلبي ٦/١٨
https://shamela.ws/book/23023/1606

@ilmtest [https://t.me/ilmtest]

(When the suitor intends to look at the one who intends to marry) it is not permissible for him to be alone with her.

ولا يجوز له الخلوة بها لأنها مُحرَّمة،

Ḥammūd b. ʿAbd Allah al-Tuwayjirī, al-Ṣārim al-Mashhūr 1/14
حمود بن عبد الله التويجري، الصارم المشهور ١/١٤
https://t.me/Goldenshamela/80

@ilmtest [https://t.me/ilmtest]

al-Ḥasan (al-Baṣrī) said: “Do you allow your women to mix with disbelieving men in the markets!? May Allah disgrace one who lack (protective) jealousy.”

وقد كان الحسن يقول: أتدعون نساءكم يزاحمن العلوج في الأسواق قبح الله من لا يغار،

Abū Ṭālib al-Makkī, Qūt al-Qulūb 2/418
أبو طالب المكي، قوت القلوب ٢/٤١٨
https://shamela.ws/book/482/861

@ilmtest [https://t.me/ilmtest]

Lying is to inform about something different to what it is, whether intentionally or by mistake.

أَنَّ الْكَذِبَ هُوَ الْإِخْبَارُ بِالشَّيْءِ عَلَى خِلَافِ مَا هُوَ عَلَيْهِ سَوَاءٌ كَانَ عَمْدًا أَمْ خَطَأً

Ibn Ḥajar al-ʿAsqalānī, Fatḥ al-Bārī 1/201
ابن حجر العسقلاني، فتح الباري ١/٢٠١
https://shamela.ws/book/1673/684

@ilmtest [https://t.me/ilmtest]

Know that the position of Ahl al-Sunnah is that lying is to inform about something different to what it is, whether you did it knowingly or unknowingly (in ignorance).
واعلم أن مذهبَ أهل السنّة أن الكذبَ هو الإِخبار عن الشيء، بخلاف ما هو، سواء تعمدتَ ذلك أم جهلته،

However, you are not sinful if you did it in ignorance.
لكن لا يأثمُ في الجهل

Sin is when it is doing knowingly.
وإنما يأثمُ في العمد،

al-Nawawī, al-Aḏkār 1/582
النووي، الأذكار ١/٥٨٢
https://shamela.ws/book/13566/583

@ilmtest [https://t.me/ilmtest]

A lie is either ikhtirāʾ (ie: an invention) of a story that has no basis, an addition or subtraction (of detail) to a story that changes the meaning, or a distortion (of it) by changing a phrase.
الكذب إما أن يكون اختراعًا لقصة لا أصل لها، أو زيادة في القصة أو نقصانًا يغيران المعنى، أو تحريفًا بتغيير عبارة.

Whatever is an invention is called iftirāʾ, ikhtilāq (ie: a fabrication), and whatever is an addition or subtraction (to the report, story) is called kaḏib (ie: a lie).
فما كان اختراعًا يقال له: الافتراء والاختلاق، وما كان من زيادة أو نقصان فمَينٌ،

Everyone who narrated a lie (kaḏib) about someone else, either says it in his presence or without his presence.
وكل من أورد كذبًا في غيره، فإما أن يقوله بحضرة المقول فيه أو بغير حضرته،

The greatest lie is that which is invented in the presence of the one being spoken about, and this is what is explained as buhtān (ie: slander).
وأعظم الكذب ما كان اختراعًا بحضرة المقول فيه، وهو المعبر عنه بالبهتان،

al-Rāġib al-Aṣfahānī, al-Dārīʿyyah ilá Makārim al-Sharīʿah 1/196
الراغب الأصفهاني، الذريعة الى مكارم الشريعة ١/١٩٦
https://shamela.ws/book/1390/139

@ilmtest [https://t.me/ilmtest]

Lying is a permanent disgrace and a permanent humiliation.
فالكذب عار دائم وذل دائم،

It is the duty of a man to seek the truth, be accustomed to it and not entertain even the slightest lie.
وحق الإنسان أن يتحرى الصدق ويتعوده ولا يترخص في أدنى كذب،

Whoever permits it (for himself) wil find it difficult to wean (himself) from it.
فمن استحلاه عسر عليه فطامه،

One of the wise men said:
وقد قال بعض الحكماء:

“Every sin can be repented from and shown remorse except lying, for its perpetrator becomes more arrogant.
كل ذنب يرجى تركه بتوبة أو إنابة ما خلا الكذب فإن صاحبه يزداد على الكبر،

We have seen a drunkard leave (his sin), a thief withhold (from stealing), but we have never seen a liar return (from his lies).”
فقد رأينا شارب خمر أقلع، ولصًّا نزع، ولم نرَ كذابًا رجع،

al-Rāġib al-Aṣfahānī, al-Dārīʿyyah ilá Makārim al-Sharīʿah 1/196
الراغب الأصفهاني، الذريعة الى مكارم الشريعة ١/١٩٦
https://shamela.ws/book/1390/139

@ilmtest [https://t.me/ilmtest]

The majority of the people of knowledge hold that if a report agrees with the reality, then it is truthfulness, (ṣīdq) and if not, then a lie (kaḏib).
جمهور أهل العلم على أن الخبر إن طابقَ الواقع فصِدْق، وإلاَّ فكذب،

This is the saying of Ahl al-Sunnah as occurs in al-Miṣbāḥ (al-Munīr) and its evidences are numerous.
وهذا قول أهل السنة كما في "المصباح". وأدلَّته كثيرة،

However, in customary usage, it is not used for the one who lied in error, (such that it is said): “So-and-so-lied.”
لكن غلب في العرف أن لا يقال لمن كذبَ خطأً: "كذبَ فلان"،

Rather, it is said: “akhṭāʾa fulān, ghaliṭā fulān (ie: so-and-so erred)”, unless the intent is to attribute negligence to him, as a deterrent to him from doing such a thing, or the intent is to confirm the ruling of the invalidity of the report, or the intent is to denounce the informer to discourage people from following him.
بل يقال: "أخطأ فلان" أو "غَلِط فلان"، إلاَّ أن تُقصَد نسبتُه [ص 35] إلى التقصير زجرًا له عن مثل ذلك، أو يُقصَد تأكيد الحكم ببطلان الخبر، أو يُقصَد إظهار التشنيع على المخبر كفًّا للناس عن اتباعه.

It is upon these three examples, which Ibn ʿAbd al-Barr mentioned in his book “al-ʿilm” that the word kaḏib (ie: lying) can be applied to khaṭāʾ (ie: error).
وعلى هذه الثلاثة تدور الأمثلة التي ذكرها ابن عبد البر في كتاب "العلم" من إطلاق الكذب على الخطأ.

ʿAbd al-Raḥmān al-Muʿallimī al-Yamānī, Āthar 19/206
عبد الرحمن المعلمي اليماني، آثار ١٩/٢٠٦
https://shamela.ws/book/14381/8724

@ilmtest [https://t.me/ilmtest]

Blame and sin are not attributed to everyone who reports news contrary to the reality.
العيب والإثم لا يَلحقانِ كلَّ من أخبر بخبرٍ مخالفٍ للواقع،

Rather, the one who errs is excused if he is not negligent, but (blame and sin) are attributed to the one who is reckless (in reporting).
بل يُعذَر المخطئ إذا لم يقصِّر، ويَلحقان المجازفَ.

The one who reports (a lie) can also be attributed the disgrace and sin of lying, even if the report itself is true.
وقد يَلحقُ المخبرَ عارُ الكذب وإثمه مع أن الخبر في نفسه صدقٌ،

This is when he asserts (the veracity) of the report, even though he sees it as a lie, being untrue, or he does not know that it is true. In such a case, blame and sin are attributed to him.
وذلك إذا جزم بالخبر وهو يراه كذبًا أي غير واقع، أو لا يدري أنه واقع، فيلحقه العيبُ والإثم،

ʿAbd al-Raḥmān al-Muʿallimī al-Yamānī, Āthar 19/207
عبد الرحمن المعلمي اليماني، آثار ١٩/٢٠٧
https://shamela.ws/book/14381/8725

@ilmtest [https://t.me/ilmtest]

For example, in His statement in the sacred ḥadīth: “Whoever draws near to Me a handspan, I draw near to him an arm's length,” a person cannot be certain that what is meant by nearness is physical nearness. Indeed, a person naturally finds arising in his mind that what is intended is nearness in meaning.
فمثلا في قوله تعالى في الحديث القدسي: (من تقرب إلى شبرا تقربت منه ذارعا)، لا يجزم الإنسان بان المراد بالقرب القرب الحسي، فإن الإنسان لا شك انه ينقدح في ذهنه أن المراد بذلك القرب المعنوي.

And His statement: “Whoever comes to Me walking, I come to him running,” likewise a person cannot be certain that Allah literally walks in a running manner. Rather, what may arise in the mind is that it means hastening in rewarding him, and that Allah, Exalted be He, is quicker in giving reward than the servant is in performing the deed.
وقوله تعالى: (من أتاني يمشي أتيته هرولة) هذا أيضاً لا يجزم الإنسان بان الله يمشي مشيا حقيقيا هرولة، فقد ينقدح في الذهن أن المراد الإسراع في إثابته، وان الله تعالى إلى الإثابة أسرع من الإنسان إلى العمل،

Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Sharḥ al-ʿAqīdah al-Safārīniyyah 1/308
ابن عثيمين، شرح العقيدة السفارينية ١/٣٠٨
https://shamela.ws/book/9725/305

@ilmtest [https://t.me/ilmtest]