“He was the one who laid down the system of monarchy in place of the Caliphate, and thus he instituted in Islam that practice and opened doors of oppression that have never ceased, and bloodshed that has not dried up for fourteen centuries.”

“As for His statement: {Thereupon, Zakariyya called upon his Lord}, its meaning is: at that moment—that is, upon Zakariyyā seeing what he saw at Maryam's place of Allāh’s provision for her, and the bounty that He gave her without the intervention of any human being in bringing it about, and upon witnessing near her the presence of fresh fruit that should not have been there at that season, he began to hope for a child despite his old age and his wife's barrenness. He hoped that Allah might grant him a child in their current state, just as He had provided for Maryam despite her isolation from people, summer fruits in winter and winter fruits in summer, even though such things were contrary to what people were accustomed to in that season, and contrary to the known patterns of the world.”

"So I said to him: When you claim that what we cited as evidence is valid, why do you turn away from the matter in which that evidence is found? Do you say this based on khabar (report) or qiyās (analogy)? He said: Rather, I say it based on khabar. I said: What is the khabar? He said: 'Alī ibn Abī Tālib (may Allāh be pleased with him) said on the day of al-Jamal: ‘Do not kill one who flees, and do not finish off the wounded.’ That, to us, indicated that the people of Jamal had no group (i.e. organized army) to which they could retreat.

Al-Shāfiʿī rahimahullah said: So I said to him: Have you transmitted from ʿAlī that he said: ‘If they had a group to retreat to, we would have killed those who fled, were captured, or were wounded’? And so, you derive from his differing rulings that he held two different positions concerning the two groups? He said: No, but I interpret it that way. I said: Based on what evidence? Show it to us. He said: Then how is it permissible to kill those who fight you but not those who flee? I said: Because Allāh only permitted fighting those who fight. Allāh the Exalted said: “Then fight the one that transgresses until it returns to the command of Allāh” [49:9]. Thus, one fights only those who fight. As for those who do not fight, they are to be told: ‘Kill him’ — not ‘Fight him.’ And if what you cited was valid evidence, it would be against you. For you say: Do not kill the one who flees, nor the captive, nor the wounded, if their army has retreated and they no longer have a group. He said: I only said that in following Ali bin Abi Talib. I said: Then you’ve contradicted Alī in the very matter in which you claim to follow him. What if someone used your own argument against you and said: ‘We kill them in every case, even if their army has fled, because Alī may have refrained from killing them as an act of favor, not prohibition.’ He replied: That’s not allowable, even if the report allows for that interpretation — because it does not explicitly indicate it. I said: Nor do you have the right to interpret it that way, because Alī’s statement does not indicate permissibility of killing one who has a group, while fleeing, or who is captured or wounded.”

"I said: Sufyān bin 'Uyaynah narrated to us from 'Amr bin Dīnār from Abū Fākhtah that 'Alī was brought a prisoner on the day of Siffin. The man said: ‘Do not kill me in cold blood.’ So 'Alī said: ‘I will not kill you in cold blood. Indeed, I fear Allāh, Lord of the worlds,’ and he let him go. Then he said: ‘Do you have any goodness in you — will you give the pledge?’

Al-Shāfiʿī rahmatullāh said: The Siffin was ongoing, and Mu'āwiyah was fighting seriously, alternating between equal and upper hand. And 'Alī told a prisoner from Mu'āwiyah’s army: ‘I will not kill you in cold blood. Indeed, I fear Allāh, Lord of the worlds.’ And you command that someone like him should be killed?”

"5394 – They differed regarding killing those who flee, or the captives and the wounded. Al-Shāfiʿī said: One who flees must never be killed, nor a captive, nor a wounded person under any circumstance.

Abū Bakr said: Among the evidence for this view is the statement of 'Alī (may Allāh be pleased with him) on the day of Jamal: ‘Do not finish off the wounded, do not violate any coverings, do not open doors, and whoever closes his door is safe, and do not pursue those who flee.’"

“We have transmitted that 'Alī bin Abī Tālib (may Allāh be pleased with him) paid blood money from the public treasury for those who were killed while fleeing.”

"Ibn al-Qāsim said, and Mālik said concerning the Harūriyyah (a term for Khawārij) and those like them: They are to be killed if they do not repent — if the imām is just. This indicates that if they rise up against a just imām intending to fight him, and call to their doctrine, and the call to unity and Sunnah has been made to them, and they refuse, then they are to be fought."

"3212 – From Ma'mar from Qatādah: That the disciples (ḥawāriyyūn) were all from Quraysh: Abū Bakr, 'Umar, 'Uthmān, 'Alī, Hamzah, Ja'far, Abū 'Ubaydah bin al-Jarrāh, 'Uthmān bin Maz'ūn, Sa'd bin Abī Waqqās, 'Abd al-Raḥmān bin 'Awf, Talhah bin 'Ubayd Allāh, and al-Zubayr bin al-'Awwām.”

“The fourth lesson is the established legitimacy of a seeker (murīd) following the spiritual guide (shaykh al-murshid) on the path to Allah, to tread the way of realization, to be taught knowledge of divine gifts and secrets, and to be shown the inner realities of things.”

“If someone were to ask: Is it permissible for anyone to act based on what appears to them in their heart, or to take al-Khiḍr as an example in doing what comes to them spontaneously?
The answer: No. Allah sealed Prophethood with the Messenger Muḥammad ﷺ. After him, there remain only the inspired and the muḥaddathūn (those who are spoken to inwardly).
It was narrated from the Prophet ﷺ that he said: ‘There were among the Children of Israel people who were muḥaddathūn. If there is anyone like them in my Ummah, it is ʿUmar ibn al-Khaṭṭāb.’
Ibn ʿAbbās (رضي الله عنه) used to recite the verse as: {And We did not send before you any Messenger, nor Prophet, nor Muḥaddath...}
The Prophet is below the Messenger in rank, and the muḥaddath is below the Prophet in rank.
The Messenger has the rank of messengership, the Prophet has the rank of prophethood, and the muḥaddath has the rank of being addressed inwardly.
Allah has perfected this religion of Islam — which He approved for us — through the Qur’an and Sunnah, with no room left for personal whims, excesses, or deficiencies. It is purely a matter of preserving the limits and following the commands altogether.
As for the ṣiddīqūn, mulhamūn, and muḥaddathūn, their affairs fall outside of these limits and rulings — they are under the special management and guardianship of Allah, as we clarified earlier.
We did not mention the story of al-Khiḍr here in order to give license to anyone after him to do the same. Rather, we sought only to establish that Allah grants some of His servants hidden knowledge, and that they have stations with Him that are understood by those who grasp such matters — such that they hear by Him, see by Him, speak by Him, strike by Him, walk by Him, and understand by Him.”

“This [inspired insight] is below the level of specific revelation, and also below the level of the ṣiddīqūn, such as what occurred with ʿUmar ibn al-Khaṭṭāb (رضي الله عنه), as the Prophet ﷺ said: ‘There were muḥaddathūn among the nations before you. If there is any in this Ummah, it is ʿUmar ibn al-Khaṭṭāb.’
I heard Shaykh al-Islam Ibn Taymiyyah (رحمه الله) say:
The Prophet ﷺ affirmed their existence in the previous nations with certainty, but when speaking about this Ummah, he used the conditional particle “if” (in), despite this Ummah being superior because the previous nations needed them, while this Ummah has no need for them due to the completeness of their Prophet and his Message.
Allah did not leave this Ummah in need of a muḥaddath, or an inspired individual, or someone with spiritual unveilings or dreams. This conditional clause exists because of the completeness of this Ummah and its sufficiency not because of any deficiency.”

“from Nāfi' from Ibn ʿUmar.
And he mentioned in the ḥadīth of Ḥārithah, where the Messenger of Allah ﷺ said to him: ‘How did you wake up?’
He replied: ‘As a true believer.’
The Prophet asked him about the reality of that, and he said: ‘It’s as if I see my Lord upon His Throne.’
This is from the narration of my father, from Ibn Abī Ḥabīsh, from ʿAbd al-ʿAzīz ibn Abī Rawād.
As for the narration of Thābit from Anas, he reported: ‘As if I see the Throne of my Lord.’
There are many such reports in the traditions.”

“The servant reaches this station with Allah through that light.
Don’t you see the statement of the Messenger ﷺ: ‘This is a servant whom Allah has illuminated his heart with faith.’
My father narrated to us from Muḥammad ibn al-Ḥasan al-Makkī, from ʿAbd al-ʿAzīz ibn Abī Rawād, who raised it to the Prophet ﷺ, in a narration similar to that of Yūsuf, except he said: ‘It is as if I see my Lord, exalted be He, above His Throne, judging between His creation.’”

"[It was narrated from] Wahb bin Munabbih, who said: I found in the Torah four consecutive lines.

1. One of them: Whoever reads the Book of Allah سُبْحَانَهُ وَتَعَالَىٰ and assumes that he will not be forgiven is among those who mock the signs of Allah.
2. And whoever complains about his affliction is merely complaining about his Lord.
3. And whoever grieves over what is in the hands of others has indeed been displeased with the decree of his Lord.
4. And whoever humbles himself to a rich man, two-thirds of his religion is gone."

“Narrate from the Children of Isrā’īl and there is no harm.”

"Whoever reads the Book of Allah سُبْحَانَهُ وَتَعَالَىٰ and assumes that he will not be forgiven is among those who mock the signs of Allah.”

“The fact that the Islamic book—the Qur’an—is written in the Arabic language makes Arabic a sacred language, and developing it was a fundamental means of civilizational advancement and a repository of knowledge.”

“Korean society’s understanding of words like ‘Arabs,’ ‘the Middle East,’ and ‘Islam’ remains mired in a swamp of ignorance—it has not yet escaped this swamp. While it recalls the economic failures of the so-called ‘Middle East construction boom’ period, it doesn’t really consider how to genuinely address that past. Nor does it cease to act like ‘a blind man feeling the leg of an elephant’ when it comes to the inexhaustible treasures of Islamic civilization.”

“Don’t you aspire to understand the spiritual world of those who have taken God as their protector? Don’t you wish to know more about the empire of civilization that stretched from the borders of India to southern Spain? Don’t you want to understand the historical roots of Istanbul, that great center of exchange between East and West?”