Ibn Taymīyyah رحمه الله stated:

Whoever interprets the Qur’ān or the Hadīth, and his interpretation is in a way other than the known tafsīr from the Sahābah and the Tābi’īn, then he is a slanderer against Allāh, an atheist in the verses of Allāh, and a distorter of words from its place.

[من فسر القرآن أو الحديث وتأوله على غير التفسير المعروف عن الصحابة والتابعين، فهو مفتر على الله، ملحد في آيات الله، محرف للكلم عن مواضعه!].اهـ.

مجموع الفتاوى (١٣/ ٢٤٣).

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Hanbalī Aqīdah and Fiqh (Translated)

Ibn Taymīyyah رحمه الله stated:

[فالقرآن قد دل على جميع المعاني التي تنازع الناس فيها دقيقها وجليلها ، كما قال الشعبي:ما ابتدع أحد بدعة إلا وفي كتاب الله بيانها . وقال مسروق:ما نسأل أصحاب محمد عن شيء إلا وعلمه في القرآن ولكن علمنا قصر عنه]

The Qur'ān shows the correct path through all of the meanings about which people argue over, whether those arguments be over the small details or the big picture. It is just as al-Sha'bi said: For every innovation that a person might create there is something to clarify its reality in the Qur'ān. And Masrūq said: Whatever we asked the Companions of Muhammad about, they had an answer about it from the Qur'ān. However our knowledge has fallen short of that.

[Dar' al-Ta'arudh 5/57].

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Hanbalī Aqīdah and Fiqh (Translated)

Abū Ṭālib reported that a man asked Abū ʿAbd Allah (ie: Imām Aḥmad): “How do I soften and subdue my heart?”

أَخْبَرَنَا زكريا بن يَحْيَى الساجي حَدَّثَنَا أبو طالب أن أبا عبد اللَّه قَالَ له رجل كيف يرق قلبي

He replied: “Visit the graveyard, and run your hand over the head of an orphan.”

قَالَ أدخل المقبرة وامسح رأس اليتيم.

ابن أبي يعلى، طبقات الحنابلة ١/٣٩

وسئل عن رجل دعا دعاء ملحونًا، فقال له رجل: ما يقبل الله دعاء ملحونًا

قال شيخ الإسلام ابن تيمية رحمه الله:

من قال هذا القول فهو آثم مختلف الكتاب والسنة، ولما كان عليه السلف، وأمَّا مَن دعا الله مخلصاً له الدين بدعاءٍ جائزٍ سمعه الله وأجاب دعاه ، سواء كان معرباً أو ملحوناً والكلام المذكور لا أصل له، بل ينبغي للداعي، إذا لم يكن عادته الإعراب : ألا يتكلف الإعراب. قال بعض السلف: إذا جاء الإعراب ذهب الخشوع. وهذا كما يكره تكلف السجع في الدعاء ، فإذا وقع بغير تكلفٍ: فلا بأس به. فإنَّ أصل الدعاء مِن القلب، واللسان تابعٌ للقلب.

ومَن جعل همَّته في الدعاء تقويم لسانه، أضعف توجه قلبه ولهذا يدعو المضطر بقلبه دعاء يفتح عليه ، لا يحضره قبل ذلك ، وهذا أمرٌ يجده كلُّ مؤمنٍ في قلبه. والدعاء يجوز بالعربيَّة، وبغير العربيَّة. والله سبحانه يعلم قصد الداعي ومراده ، وإن لم يقوِّم لسانه ؛ فإنه يعلم ضجيج الأصوات، باختلاف اللغات، على تنوع الحاجات

Question: Someone was asked about a man who makes grammatical errors in his supplication, to which another man responded, ‘Allāh does not accept supplications that have grammatical errors.’

Shaykh ul-Islām ibn Taymiyyah, [may Allāh bestow mercy upon him], said:

“Making such a declaration is deemed sinful, as it contradicts the teachings of the Qur’ān, Sunnah, and the practices of the Pious Predecessors and their Successors. However, one who sincerely invokes Allāh with devotion and offers permissible supplications will find that Allāh hears and answers them, regardless of whether they are articulated in classical Arabic or not. The statement in question lacks any basis. Indeed, if someone is not accustomed to speaking in impeccable classical Arabic, they need not exert additional effort to do so. Some of the Pious Predecessors and their Successors cautioned that striving for linguistic perfection may divert one’s focus. It is also discouraged to overly emphasise rhyming in supplications; however, if it occurs naturally, it is permissible. Genuine supplications originate from the heart and should merely reflect its contents. Those who excessively pursue linguistic perfection risk undermining their focus and presence of mind.

A person in dire need naturally calls upon Allāh from the depths of their heart, using whatever words Allāh enables them to utter spontaneously. This experience resonates with every Believer. Offering supplications in Arabic or other languages is permissible. Allāh, Glorified and Exalted be He, comprehends the desires of supplicants, even if they lack grammatical precision, for He discerns each voice, in various languages, and understands their diverse needs.”

Majmū‘ al-Fatāwa, 22/488.

Ibn al-Mibrad al-Hanbalī (d. 909 AH) said:

By Allāh, the Hanābilah continue to hold onto the Kitāb and Sunnah, and what is necessitated from having faithfulness, adoration, humility, asceticism in this worldly life, piety, simplicity [in lifestyle] and devoutness in both old and recent times.

Even their laymen are known for this, not to mention their jurists/scholars.

Ibn al-Mibrad stated:

It is narrated that Imam Ahmad, may Allah have mercy upon him, prohibited a man from committing injustices.

The man responded, "O Imam, I am poor and have a family to support."

Imam Ahmad replied, "Look at this corrupt man claiming that if he disobeys Allah, he will be provided for, but if he obeys Him, he will not be provided for!"

رُوي أن الإمام أحمد رحمه الله نهى رجلاً عن الظَلَمَة.
فقال: يا إمام، أنا فقير ولي عيال.
فقال: انظروا إلى هذا الخبيث يزعم أنه إذا عصى الله يرزقه، وإذا أطاعه لا يرزقه!

(الكياسة في أحكام السياسة)
لابن المبرد

Ibn Taymīyyah رحمه الله stated:

It is wājib (obligatory) regarding matters concerning jihād, to take rulings from those possessing both sound religion and an understanding of the reality on the ground. Not from those who possess only a theoretical and superficial understanding of the religion, or from those who do not know or understand the reality on the ground.

الفتاوى الكبرى — ٥/٥٣٩

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Al-Buhūtī رحمه الله stated:

It (zakāt al-fitr) is obligatory upon every Muslim who possesses more than there own food, that of their family, their obligatory spending of both the night and day of Eid, and what they distribute. It is not waived due to a debt unless it is demanded.

It must be distributed for one’s self and on behalf of everyone under one’s care including those taken care of voluntarily during Ramadān. If there is not enough for everyone, he should begin with himself then his wife, his bondservant, his mother, his father, his child and then those closest related in inheritance.

تجب على كل مسلم فضل عن قوته وقوت عياله وما يحتاجه يوم العيد وليلته ما يخرجه، ولا يمنعها دين إلا مع طلب.

فيخرج عن نفسه وعمن يمونه، حتى من تبرع بمؤنته رمضان، فإن لم يجد لجميعهم بدأ بنفسه فزوجته فريقه فأمه فأبيه فوالده، فأقرب في ميراث.

عمدة الطالب لنيل المآرب - باب زكاة الفطر

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Hanbalī Aqīdah and Fiqh (Translated)

Imām al-Baghawī رحمه الله stated:

Some said that it could be any night out of the entire year. ...

This has been relayed from ibn Mas'ūd, that he said, "Whoever stands every night of the year will get it."

This statement of ibn Mas'ūd reached 'Abdullāh ibn 'Umar, to which he said, "May Allāh be kind to Abū 'Abd al-Rahmān [i.e. to ibn Mas'ūd]. He knows that it falls within the month of Ramadān, but he wants for the people to not simply depend on that."

But the majority of the scholars held the position that it falls in the month of Ramadān, though they differed about the particular night ... The correct position and that of the majority is that it falls within the last ten nights of the month of Ramadān.

[ وقال بعضهم : هي ليلة من ليالي السنة ... يروى ذلك عن ابن مسعود ، قال : من يقم الحول يصبها ، فبلغ ذلك عبد الله بن عمر فقال : يرحم الله أبا عبد الرحمن أما إنه علم أنها في شهر رمضان ، ولكن أراد أن لا يتكل الناس . والجمهور من أهل العلم على أنها في شهر رمضان . واختلفوا في تلك الليلة ... والصحيح والذي عليه الأكثرون : أنها في العشر الأواخر من شهر رمضان . ]

معالم التنزيل (تفسير البغوي)

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Hanbalī Aqīdah and Fiqh (Translated)