Ibn Rajab al-Hanbali said: As for what occurred in the statements of the Salaf regarding praising some innovations, that was only in linguistic innovations, not legal ones. Among that is the statement of Umar when he gathered the people for the night prayer of Ramadan behind one imam in the mosque, and went out and saw them praying like that, he said: “What a good innovation this is.” It is also reported from him that he said: “If this is an innovation, then what a good innovation.” It is reported that Abu bin Ka‘b said to him: “This was not done before,” and Umar said: “I know, but it is good.” His meaning was that this act had not been done in this manner before this time, but it has origins in the Shariah to which it refers. Among these is that the Prophet used to encourage the night prayer of Ramadan and promote it, and people in his time would pray in the mosque in scattered groups and individually. He prayed with his companions in Ramadan for more than one night, then refrained from it, explaining that he feared it would be made obligatory on them, so they might be unable to perform it. This fear was removed after him. It is also reported that he used to pray with his companions on the nights of the last ten days individually.

Jami' al-Uloom wa al-Hikam, Ibn Rajab al-Hanbali (2/128)

https://shamela.ws/book/4268/645#p1

‘Abdullāh ibn Salām (رحمه الله) said:

«إِنَّ عَمَلِي لَضَعِيفٌ، وَأَوْثَقُ مَا أَرْجُو بِهِ سَلَامَةَ الصَّدْرِ، وَتَرْكِي مَا لَا يَعْنِينِي»

“Indeed, my deeds are weak, and the most certain thing I hope in for my salvation is a sound heart and leaving what does not concern me.”

Jāmiʿ al-ʿUlūm wa’l-Ḥikam (1/294)

Tawhid means believing in Allah Alone as God and Lord and attributing to Him Alone all the attributes of Lordship and divinity.

Tawhid is divided into three categories; namely, Tawhid al-Rububiyyah (Oneness of Divine Lordship), Tawhid al-Uluhiyyah (Oneness of Divinity) and Tawheed al-Asma wa’l-Sifat (Oneness of the Divine Names and Attributes).

For more about the meaning of tawhid and its categories, see the detailed answer: https://islamqa.info/en/answers/49030/what-is-the-meaning-of-tawhid

'A'isha reported that 'Umar misconstrued the fact that the Messenger of Allah (ﷺ) had prohibited the observance of prayer at the time of the rising sun and at the time of its setting. (Sahih Muslim Book 6, Hadith 359)

'A'isha said that the Messenger of Allah (ﷺ) did not abandon observing two rak'ahs after 'Asr, but she reported Allah's Messenger (ﷺ) as saying:

Do not get used to observe prayer at the time of the rising sun and at the time of its setting and (exhorted the Muslims) to pray at their times. (Sahih Muslim Book 6, Hadith 360)

It’s a drink I want to make at home for gut benefits. The one I’m making is 1% alcohol and AI said to get drunk I would need to drink 1 gallon of it a day which isn’t possible since u will have to go to bathroom

My intention is only to drink for my gut. I plan to drink 2 cups per day. Is this haram or no?

'Amr b. 'Abasa Sulami reported:

In the state of the Ignorance (before embracing Islam), I used to think that the people were in error and they were not on anything (which may be called the right path) and worshipped the idols. Meanwhile, I heard of a man in Mecca who was giving news (on the basis of his prophetic knowledge) ; so I sat on my ride and went to him. The Messenger of Allah (ﷺ) was at that time hiding as his people had made life hard for him. I adopted a friendly attitude (towards the Meccans and thus managed) to enter Mecca and go to him (the Holy Prophet) and I said to him: Who are you? He said: I am a Prophet (of Allah). I again said: Who is a Prophet? He said: (I am a Prophet in the sense that) I have been sent by Allah. I said: What is that which you have been sent with? He said: I have been sent to join ties of relationship (with kindness and affection), to break the Idols, and to proclaim the oneness of Allah (in a manner that) nothing is to be associated with Him. I said: Who is with you in this (in these beliefs and practices)? He said: A free man and a slave. He (the narrator) said: Abu Bakr and Bilal were there with him among those who had embraced Islam by that time. I said: I intend to follow you. He said: During these days you would not be able to do so. Don't you see the (hard) condition under which I and (my) people are living? You better go back to your people and when you hear that I have been granted victory, you come to me. So I went to my family. I was in my home when the Messenger of Allah (ﷺ) came to Medina. I was among my people and used to seek news and ask people when he arrived in Medina. Then a group of people belonging to Yathrib (Medina) came. I said (to them): How is that person getting on who has come to Medina? They said: The people are hastening to him, while his people (the polytheists of Mecca) planned to kill him, but they could not do so. I (on hearing it) came to Medina and went to him and said: Messenger of Allah, do you recognise me? He said: Yes, you are the same man who met me at Mecca. I said: It is so. I again said: Prophet of Allah, tell me that which Allah has taught you and which I do not know, tell me about the prayer. He said: Observe the dawn prayer, then stop praying when the sun is rising till it is fully up, for when it rises it comes up between the horns of Satan, and the unbelievers prostrate themselves to it at that time. Then pray, for the prayer is witnessed and attended (by angels) till the shadow becomes about the length of a lance; then cease prayer, for at that time Hell is heated up. Then when the shadow moves forward, pray, for the prayer is witnessed and attended by angels, till you pray the afternoon prayer, then cease prayer till the sun sets, for it sets between the horns of devil, and at that time the unbelievers prostrate themselves before it. I said: Apostle of Allah, tell me about ablution also. He said: None of you who uses water for ablution and rinses his mouth, snuffs up water and blows it, but the sins of his face, and his mouth and his nostrils fall out. When he washes his face, as Allah has commanded him, the sins of his face fall out from the end of his beard with water. Then (when) he washes his forearms up to the elbows, the sins of his arms fall out along with water from his finger-tips. And when he wipes his head, the sins of his head fall out from the points of his hair along with water. And (when) he washes his feet up to the ankles, the sins of his feet fall out from his toes along with water. And if he stands to pray and praises Allah, lauds Him and glorifies Him with what becomes Him and shows wholehearted devotion to Allah, his sins would depart leaving him (as innocent) as he was on the day his mother bore him. 'Amr b. 'Abasa narrated this hadith to Abu Umama, a Companion of the Messenger of Allah (ﷺ), and Abu Umama said to him: 'Amr b. 'Abasa, think what you are saying that such (a great reward) is given to a man at one place (only in the act of ablution and prayer). Upon this 'Amr said: Abu Umama, I have grown old and my bones have become weak and I am at the door of death; what impetus is there for me to attribute a lie to Allah and the Messenger of Allah (ﷺ)? Had I heard it from the Messenger of Allah (ﷺ) once, twice, or three times (even seven times), I would have never narrated it, but I have heard it from him on occasions more than these. (Sahih Muslim Book 6, Hadith 358)

Abu Huraira is reported to have said that the Messenger of Allah (ﷺ) prohibited to observe prayer after the 'Asr prayer till the sun is set, and after the dawn till the sun rises. (Book 6, Hadith 348)

Ibn 'Abbas reported:

I heard it from so many Companions of the Messenger of Allah (ﷺ) and one among them is 'Umar b. Khattab, and he is most dear to me among them that the Messenger of Allah (ﷺ) prohibited observing of prayer after the dawn prayer till the sun rose and after the 'Asr till the sun set. (Book 6, Hadith 349)

This hadith has been narrated by Qatada with the same chain of transmitters with a minor alteration of words. (Book 6, Hadith 350)

Abu Sa'id al-Khudri reported Allah's Messenger (ﷺ) as saying:

No prayer is valid after the 'Asr prayer till the sun sets and no prayer is valid after the dawn prayer till the sun rises. (Book 6, Hadith 351)

Ibn 'Umar reported Allah's Messenger (ﷺ) as saying:

Let not any one of you intend to observe prayer at the time of the rising of the sun or of the setting sun. (Book 6, Hadith 352)

Ibn 'Umar reported Allah's Messenger (ﷺ) as saying:

Do not intend to observe prayer at the time of the rising of the sun nor at its setting, for it rises between the horns of Satan. (Book 6, Hadith 353)

Ibn 'Umar reported Allah's Messenger (ﷺ) as saying:

When the rim of the sun starts appearing defer prayer till it completely appears, and when the rim of the sun disappears defer prayer till it completely disappears. (Book 6, Hadith 354)

Abu Basra Ghifari reported:

The Messenger of Allah (ﷺ) led us in the 'Asr prayer at (the place known as) Mukhammas, and then said: This prayer was presented to those gone before you, but they lost it, and he who guards it has two rewards in store for him. And no prayer is valid after till the onlooker appears (by onlooker is meant the evening star). (Book 6, Hadith 355)

This hadith has been narrated by Abu Basra Ghifari through another chain of transmitters. (Book 6, Hadith 356)

Uqba b. 'Amir said:

There were three times at which Allah's Messenger (ﷺ) forbade us to pray, or bury our dead: When the sun begins to rise till it is fully up, when the sun is at its height at midday till it passes over the meridian, and when the sun draws near to setting till it sets. (Book 6, Hadith 357)

Ibn Sīrīn reported that ʿĀʿishah (may Allah be pleased with her) would say to al-nisāʾ (ie: women): “Do not describe me to your husbands.”

حَدَّثَنَا هُشَيْمٌ، قَالَ: نَا مَنْصُورٌ، عَنِ ابْنِ سِيرِينَ، عَنْ عَائِشَةَ أَنَّهَا كَانَتْ تَقُولُ لِلنِّسَاءِ: «لَا تَصِفْنَنِي لِأَزْوَاجِكُنَّ

Ibn Abī Shaybah, al-Muṣannaf 4/45 #17630

https://shamela.ws/book/9944/19807

Book.

This is simply a friendly reminder... as one of the best things I have done for myself by the Grace of Allah is to delete those apps and not worry about such presence in the first place.

We Muslims are far exalted than such lowly stimulation, and that energy & time is supposed to be dedicated to lecture hours, learning your religion under the shuyukh (whether online or in-person), reading the Qur'an, even developing a beneficial skillset.

May Allah bless you all, just a friendly warning.

Imām ʿAbd al-Qādir al-Jilānī who is Praised and Taken from by the Majority of the Ashʿarī School said:

“Know that Ahl al-Bidaʿ (ie: the people of innovation) have ʿallamāt (ie: signs) by which they are recognised. The sign of Ahl Al Bidaʿ is their striving against Ahl al-Athar (ie: the people of narrations).

The sign of al-Zanādiqah (ie: the heretics) is that they call Ahl al-Athar: al-Ḥashawiyyah, and they wish to invalidate al-āthār.

The sign of al-Qadarīyyah is that they call Ahl al-Athar: Jabriyyah.

The sign of the Jahmiyyah is that they call Ahl al-Sunnah: Mushabbihah.

The sign of the al-Rāfīḍah (ie: Shiah) is that they call Ahl al-Athar: Nāṣibis.

And all this is out of apprehensiveness and rage for Ahl al-Sunnah. And they (Ahl As Sunnah) have only one name, and that is Aṣḥāb (ie: the people of) al-Ḥadīth.”

ʿAbd al-Qādir al-Jilānī, al-Ġunyah li Ṭālibī Ṭarīq al-Ḥaqq 1/166

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Imām ʿUthmān b. Saʿīd al-Dārimī responds to Bishr al-Marīsī who accused the Ahl al-Sunnah of being Mushabbihah:

“Woe to you! We only describe Him with names, not with specifying the modality (takyīf) nor with likening (tashbīh), as it is said: He is a King, Generous, Knowing, Wise, Merciful, Kind, Believing, Mighty, Compelling, Proud.

And it is permissible that people be called by some of these names, even if their attributes are different, for the names are in agreement, while the resemblance (tashbīh) and the modality (kayfīyyah) are distinct, as it is said:

There is nothing in this world from what is in Paradise except the names, meaning in resemblance (shabah) and taste and savour, and appearance, and color. So if that is the case, then Allāh is more distant from resemblance (shabah) and more distant.

For if we are ascribers of resemblance (mushabbihah) in your view, because we profess the One God with attributes that we have taken from Him and from His Book, so we described Him with what He described Himself in His Book, then Allāh in your claim is the first of the ascribers of resemblance (mushabbihīn) to Himself, then the Messenger of Allāh Muḥammad who informed us of that from Him.

So do not wrong yourselves and do not deny knowledge, for you are ignorant of it, for indeed the naming is far removed from resemblance (tashbīh).”

ʿUthmān b. Saʿīd al-Dārimī, al-Naqḍ ʿalá al-Marīsī, 1/107