Ibn 'Abbās reported that the Messenger of Allāh ﷺ said: “If the people were to be given in accordance to the claims they made then people would claim the wealth and blood of others. However, the burden of proof is upon the one who claims.”

«لو يعطى الناس بدعواهم لادعى ناس دماء رجال وأموالهم ولكن اليمين على المدعى عليه» .

Sahīh

صحيح

Shaykh Muḥammad Nāsir al-Dīn al-Albānī, Sahīh al-Jāmi as-Saghīr #5335 2/942
ناصر الدين الألباني, صحيح الجامع الصغير وزيادته #5335 2/942
http://shamela.ws/browse.php/book-10757/page-876

Ibn Battāl, Sharh Ṣaḥīḥ al-Bukhārī 8/532
ابن بطال, شرح صحيح البخارى 8/532
http://shamela.ws/browse.php/book-10486/page-4316

Ibn Qayyim, I’lām al-Muwaqqīn 1/80
ابن القيم, إعلام الموقعين عن رب العالمين 1/80
http://shamela.ws/browse.php/book-11496/page-78

Shaykh Ṣāliḥ ibn Fawzān al-Fawzān, Al-Mulakhkhas al-Fiqhi 2/643
صالح الفوزان, الملخص الفقهي 2/643
http://shamela.ws/browse.php/book-11811/page-1052

Muhammad as-Sanani, Sharh Jāmi as-Saghīr Suyutī #7477 9/180
الصنعاني, التنوير شرح الجامع الصغير #7477 9/180
http://shamela.ws/browse.php/book-122096/page-5049

Abī Yalā, Musnad #2595 4/464
أبي يعلى الموصلي, مسند #2595 4/464
http://shamela.ws/browse.php/book-12520/page-2648

Ibn 'Adee, Al-Kāmil 3/429
ابن عدي, الكامل في ضعفاء الرجال 3/429
http://shamela.ws/browse.php/book-12579/page-1429

Shaykh Abdur-Rahman al-Mu'allimi al-Yamani, At-Tankīl Bimā Fī Tanībil Kawthari Min al-Bātil 2/922
عبد الرحمن المعلمي اليماني, التنكيل بما في تأنيب الكوثري من الأباطيل 2/922
http://shamela.ws/browse.php/book-12767/page-902

Abu Muhammad al-Baghawī, Sharh as-Sunnah 10/101
البغوي ، أبو محمد, أبو محمد البغوي 10/101
http://shamela.ws/browse.php/book-7891/page-3992

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Qays reported:
عَبْدُ الرَّزَّاقِ قَالَ: أرنا ابْنُ عُيَيْنَةَ , عَنْ إِسْمَاعِيلَ , عَنْ قَيْسٍ , قَالَ:

When 'Abdullāh ibn Rawaahah (may Allāh be pleased with him) placed his head in his wife's lap and began to cry, his wife began to cry also.
كَانَ عَبْدُ اللَّهِ بْنُ رَوَاحَةَ وَاضِعًا رَأْسَهُ فِي حِجْرِ امْرَأَتِهِ , فَبَكَى فَبَكَتِ امْرَأَتُهُ ,

So he said to her: “What makes you cry?”
فَقَالَ: «مَا يُبْكِيكِ؟» ,

She replied: “I saw you cry so I cried (as well).”
قَالَتْ: رَأَيْتُكَ تَبْكِي فَبَكَيْتُ ,

He said: “Indeed, I remembered the saying of Allāh, the Mighty and Majestic: {There is not one of you but will pass over it (Hell)} [Sūrah al-Maryam 19:71]
فَقَالَ: \" إِنِّي ذَكَرْتُ قَوْلَ اللَّهِ {وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا} [مريم: 71]

I do not know if I will be saved from it or not.
فَلَا نَدْرِي أَنَنْجُو مِنْهَا أَمْ لَا؟ \"

'Abdurrazzāq as-Sanāni, Tafsīr #1779 2/360
عبد الرزاق الصنعاني, تفسير #1779 2/360
http://shamela.ws/browse.php/book-21791/page-1749

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Feel not lonely by the strangeness that you sense amongst the people,
لا توحشنك غربة بين الورى

For the people are considered to be like those who are dead.
فالناس كالأموات في الحسبان

Have you not come to know, that Ahlus Sunnah are truly the strangers in every era?
أو ما علمت بأن أهل السنة الغرباء حقا عند كل زمان

Ibn Qayyim, Nūniyyah 1/218
ابن القيم, نونية 1/218
http://shamela.ws/browse.php/book-11375/page-251

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Imām Aḥmad (may Allāh be pleased with him) said: “Patience is mentioned in the Qur’ân around ninety times.”
قَالَ الْإِمَامُ أَحْمَدُ رَحِمَهُ اللَّهُ تَعَالَى: الصَّبْرُ فِي الْقُرْآنِ فِي نَحْوِ تِسْعِينَ مَوْضِعًا.

Patience, or patient perseverance, is obligatory, according to the consensus of the scholars,
وَهُوَ وَاجِبٌ بِإِجْمَاعِ الْأُمَّةِ.

And it is half of faith (îmân),
وَهُوَ نِصْفُ الْإِيمَانِ.

Because faith is two halves: one half is patience, and the the other half of which is gratitude (shukr).
فَإِنَّ الْإِيمَانَ نِصْفَانِ: نِصْفُ صَبْرٍ، وَنِصْفُ شُكْرٍ.

And it is mentioned in the Qur'ān in sixteen different forms.
وَهُوَ مَذْكُورٌ فِي الْقُرْآنِ عَلَى سِتَّةَ عَشَرَ نَوْعًا.

The first: “O you who believe! seek help with patient perseverance (sabr) and prayer…” (Al-Baqarah 2:153)
الْأَوَّلُ: الْأَمْرُ بِهِ. نَحْوُ قَوْلِهِ تَعَالَى: {يَاأَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ} [البقرة: 153]

Ibn Qayyim, Madārij as-Sālikīn 2/151
ابن القيم, مدارج السالكين بين منازل إياك نعبد وإياك نستعين 2/151
http://shamela.ws/browse.php/book-8370/page-645

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Some people cannot have patience without struggling and facing many difficulties.
ومن الناس من يصبر بجهد ومشقة

Others are able to have patience easily.
ومنهم من يصبر بأدنى حمل على النفس

The first type is like a man who wrestles with a strong man and cannot beat him with the utmost effort.
ومثال الاول كرجل صارع رجلا شديدا فلا يقهره إلا بتعب

The second type is like a man who wrestles with a weak man and beats him easily.
ومشقة والثانى كمن صارع رجلا ضعيفا فإنه يصرعه بغير مشقة

Such is the war between the soldiers of ar-Rahmân and the soldiers of Shaytân.
فهكذا تكون المصارعة بين جنود الرحمن وجنود الشيطان

Whoever defeats the soldiers of Shaytân can defeat Shaytân himself.
ومن صرع جند الشيطان صرع الشيطان.

‘Abdullâh ibn Mas‘ûd (may Allāh be pleased with him) narrated: “A man wrestled with one of the jinn, and beat him.
قال عبد الله بن مسعود رضى الله عنه "لقى رجلا من الانس رجلا من الجن فصارعه فصرعه الانسى

Then the man asked the Jinn: ‘Why are you so weak and small?’
فقال مالى أراك ضئيلا

The Jinn answered, ‘I am very big and strong compared to the rest of the jinn.’”
فقال انى من بينهم لضليع

Someone asked ‘Abdullāh ibn Mas‘ûd, “Was that man, ‘Umar ibn al-Khattāb (may Allāh be pleased with him)?”
فقالوا أهو عمر بن الخطاب"

And he replied: “Who else could it have been but 'Umar (may Allāh be pleased with him)?”
فقال "من ترونه غير عمر! ".

Ibn Qayyim, Uddat as-Sābirīn wa Dhākirat ash-Shākirīn 1/27
ابن القيم, عدة الصابرين وذخيرة الشاكرين 1/27
http://shamela.ws/browse.php/book-11274/page-24

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Most of the people when they meet each other, they greet by saying,
ومعظم الناس إذا حيا بعضهم بعضاً قالوا:

“Sabah al-khair…”
صباح الخير

Or, “Masā al-khair.”
أو مساء الخير!

And the reply to this greeting is by saying, “Sabah an-nūr...”
والرد على هذه التحية هو: صباح النور

Or “Masā an-nūr.”
مساء النور،

This greeting is the greeting of the Majūs (Magians).
وهذه التحية هي: التحية المجوسية،

The Magians believe in two powers:
يعتقد المجوسي بقوتين:

The power of good and the power of evil,
الخير، والشر،

Which are represented by nūr and dhalāmah (darkness).
يمثلهما: النور والظلمة.

So, the Magians have a God for khair or noor as well as a god for evil or dhalāmah (darkness)
وللمجوسي إله للخير أو النور، وإله للشر أو الظلمة،

And they are fighting amongst each other to control this world.
وهما يتنازعان السيطرة على العالم،

That is why they deemed it reasonable to greet one another by saying, “Sabah al-khair” and “Sabah an-nūr.”
فكان من المعقول أن يحيي المجوس بعضهم بعضاً بقولهم: صباح الخير - صباح النور!

Whereas in Islām, we have been instructed to greet each other with the greeting of peace: “As-salāmu 'alaikum.”
ومع أن الإسلام قد أمرنا بأن نأخذ تحية الإسلام: (السلام عليكم)

Which replaces all other types of greetings.
مكان كل تحية أخرى،

Yet despite this, Arabs, both Muslims and non-Muslims still exchange greetings by “Sabah al-khair.” or “Sabah an-nūr.”
فلا يزال العرب في معظمهم - من المسلمين ومن غير المسلمين - يتبادلون التحية بقولهم صباح الخير - صباح النور).

Shaykh Dr. Bakr ibn ʿAbdillāh Abū Zayd, Mu’jam Al Mināhī Al-Lafdhiyyah (Glossary of Forbidden Words) 1/325
بكر أبو زيد, معجم المناهي اللفظية 1/325
http://shamela.ws/browse.php/book-26385/page-321

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Abū Muḥammad ibn Māsi said: ‘Abū Muslim al-Kajjī narrated to us:
كتب إِلَيّ أَبُو الْغَنَائِم بن عَلان أَنبأَنَا أَبُو الْيمن الْكِنْدِيّ أَنبأَنَا أَبُو مَنْصُور الشَّيْبَانِيّ أَنبأَنَا أَبُو بكر الْخَطِيب أَنبأَنَا عبد الله بن مُحَمَّد الْقرشِي أَنبأَنَا أَبُو مُحَمَّد بن ماسي قَالَ حَدثنَا أَبُو مُسلم الْكَجِّي قَالَ

“I went out and found that the hammām [the public bath] was open in the early morning.
خرجت فَإِذا الْحمام قد فتح سحرًا

So I said to the person in-charge: ‘Has anyone entered yet?’
فَقلت للحمامي أَدخل أحد

And he answered: ‘No.’
قَالَ لَا

So I entered, and immediately I opened the door, a speaker said to me:
فَدخلت فساعة افتتحت الْبَاب قَالَ لي

‘Abū Muslim aslim taslīm [Abū Muslim submit and you will be saved]!’
قَائِل أَبُو مُسلم أسلم تسلم

And then he started reciting poetry saying:
ثمَّ أنشأ يَقُول

‘For You [Allāh] is all the praise; either for the favours,
لَك الْحَمد إِمَّا على نعْمَة

Or for the afflictions you prevent;
وَإِمَّا على نقمة تدفع)

You Wish and You do as You will,
(تشَاء فتفعل مَا شئته

And You hear what cannot be heard.’
وَتسمع من حَيْثُ لَا نسْمع

He [Abū Muslim] said: ‘So I hastened and left while I am shocked.
قَالَ فبادرت وَخرجت وَأَنا جزع

And I said to the caretaker of the hammām: “Did you not say that there is nobody in it!?”
فَقلت للحمامي أَلَيْسَ زعمت أَنه لَيْسَ فِي الْحمام أحد

So he said: ‘Ah, that is a Jinn, time after time he reaches out [communicates] to us and speaks by lines of poetry!’
قَالَ ذَاك جني يتزايا لنا فِي كل حِين وينشدنا

Thus I said: ‘Have you memorized any of his poetry?’
فَقلت هَل عنْدك من شعره شَيْء

He replied: ‘Yes.’
قَالَ نعم

And he then read to us:
وأنشدني

O you transgressing sinner: Slow down,
أَيهَا المذنب المفرط مهلا

How long have you ignorantly transgressed and acquired sins;
كم تَمَادى وتكسب الذَّنب جهلا

How many of the actions have you done to anger The Noble?
كم وَكم تسخط الْجَلِيل بِفعل

Disgustingly, while thinking he is doing good!
سمج وَهُوَ يحسن الصنع فعلا

How can the eyelids close and be calm; of the one who does not know,
كَيفَ تهدى جفون من لَيْسَ يدْرِي

Is The One Above the Throne pleased with him or not.
أرضي عَنهُ من على الْعَرْش أم لَا

Shaykh Al-Albānī said: ‘The chain of this story is authentic; all its narrators are Thiqqah. ’

Imām al-Dhahabī, al-‘Ulū al-‘Alī Al-Ghaffār #523 1/200
الذهبي، شمس الدين, العلو للعلي الغفار #523 1/200
http://shamela.ws/browse.php/book-6463/page-186

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If a person loves an attribute of Allâh, then this will help him to reach Him.
وها هنا سر بديع وهو أن من تعلق بصفة من صفات الرب تعالى أدخلته تلك الصفة عليه وأوصلته اليه

Allâh is as-Sabûr, patient, and there is none that is more patient and forbearing than Him.
والرب تعالى هو الصبور بل لا أحد أصبر على أذى سمعه منه

It was reported that Allâh revealed to Dâwûd ('alayhi salam), “Have my attributes, as one of My attributes is that I am Sabûr (patient).”
وقد قيل ان الله سبحانه أوحى إلى داود "تخلق بأخلاق فإن من أخلاقى انى أنا الصبور"

Allâh loves His attributes and characteristics,
والرب تعالى يحب أسماءه وصفاته

And He loves to see the effects of His attributes on His slaves.
ويحب مقتضى صفاته وظهور آثارها في العبد

As He is Beautiful, so He loves beauty;
فإنه جميل يحب الجمال

As He is All-forgiving, He loves forgiveness;
عفو يحب أهل العفو

As He is Generous, He loves generosity;
كريم يحب أهل الكرم

As He is All-knowing, He loves the people of knowledge;
عليم يحب أهل العلم

As He is Strong and Powerful, so a strong believer is more beloved to Him than a weaker one;
وتر يحب أهل الوتر قوى والمؤمن القوى أحب إليه من المؤمن الضعيف

As He is Sabûr (patient), so He loves those who have patience;
صبور يحب الصابرين

As He is Shakûr (grateful), so He loves those who give thanks.
شكور يحب الشاكرين

As He loves those who have His characteristics, so He is with them, and this is a special and unique type of companionship.
واذا كان سبحانه يحب المتصفين بآثار صفاته فهو معهم بحسب نصيبهم

Ibn Qayyim, Uddat as-Sābirīn wa Dhākirat ash-Shākirīn 1/48
ابن القيم, عدة الصابرين وذخيرة الشاكرين 1/48
http://shamela.ws/browse.php/book-11274/page-49

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Yūnus ibn Yazīd narrated:
حَدَّثَنَا سُلَيْمَانُ بْنُ أَحْمَدَ، ثَنَا مُوسَى بْنُ هَارُونَ، ثَنَا عُبَيْدُ اللهِ بْنُ عُمَرَ الْقَوَارِيرِيُّ، ثَنَا عَبْدُ اللهِ بْنُ رَجَاءٍ الْمَكِّيُّ، عَنْ يُونُسَ بْنِ زَيْدٍ، قَالَ: \"

I asked Rabi'ah bin Abī 'Abd-ar-Rahmān (may Allāh have mercy on him): What is the epitome of patience?
سَأَلْتُ رَبِيعَةَ بْنَ أَبِي عَبْدِ الرَّحْمَنِ مَا مُنْتَهَى الصَّبْرِ؟

He said, “It is that the day the calamity afflicts him is just like the previous day, before he was afflicted.”
قَالَ: أَنْ يَكُونَ يَوْمَ تُصِيبُهُ الْمُصِيبَةُ مَثْلَهُ قَبْلَ أَنْ تُصِيبَهُ \"

Abu Nuaym al-Isfahani, Hilyatu Al-Awliyâ 3/261
أبو نعيم الأصبهاني, حلية الأولياء وطبقات الأصفياء 3/261
http://shamela.ws/browse.php/book-10495/page-4404

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Jābir ibn 'Abdullāh (may Allāh be pleased with him) reported:
وَحَدَّثَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ قَالَ: حَدَّثَنِي أَبِي قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ قَالَ: حَدَّثَنَا بَقِيٌّ نا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ قَالَ: نا هِشَامٌ، عَنْ مُجَالِدٍ، عَنِ الشَّعْبِيِّ، عَنْ جَابِرٍ،

Once 'Umar bin Al-Khattāb (may Allāh be pleased with him) brought the Prophet ﷺ a book he had obtained from one of the People of the Scripture.
أَنَّ عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِكِتَابٍ أَصَابَهُ مِنْ بَعْضِ الْكُتُبِ، فَقَالَ: يَا رَسُولَ اللَّهِ، إِنِّي أَصَبْتُ كِتَابًا حَسَنًا مِنْ بَعْضِ أَهْلِ الْكِتَابِ

So the Prophet ﷺ became angry.
قَالَ: فَغَضِبَ

And he said: “Do you have doubts, O Ibn Al-Khattāb?
وَقَالَ: «أَمُتَهَوِّكُونَ فِيهَا يَا ابْنَ الْخَطَّابِ؟

By the One in whose Hand my soul is, I have surely brought it for you in its purified form.
وَالَّذِي نَفْسِي بِيَدِهِ لَقَدْ جِئْتُكُمْ بِهَا بَيْضَاءَ نَقِيَّةً،

Do not ask them (the People of the Scripture) about anything,
لَا تَسْأَلُوهُمْ عَنْ شَيْءٍ

For they will either inform you about something true and you will disbelieve it,
فَيُحُدِّثُونَكُمْ بِحَقٍّ فَتُكَذِّبُوا بِهِ

Or about something false and you will believe it.
أَوْ بِبَاطِلٍ فَتَصَدَّقُوا بِهِ،

By the One in whose Hand my soul is, if Mūsā were alive today, he would have no choice but to follow me.”
وَالَّذِي نَفْسِي بِيَدِهِ لَوْ أَنَّ مُوسَى كَانَ حَيًّا مَا وَسِعَهُ إِلَّا أَنْ يَتَّبِعَنِي»

Ibn ʿAbd al-Barr al-Namarī, Jāmi Bayān al-'Ilm wa Fadluhu #1497 2/805
ابن عبد البر, جامع بيان العلم وفضله #1497 2/805
http://shamela.ws/browse.php/book-22367/page-1014

Imām Aḥmad, Musnad #15156 23/349
أحمد إبن حنبل, مسند #15156 23/349
http://shamela.ws/browse.php/book-13157/page-14928

Noor ad-Deen Al-Haythami, Majmū’ az-Zawā’id #13963 8/262
نور الدين الهيثمي, مجمع الزوائد ومنبع الفوائد #13963 8/262
http://shamela.ws/browse.php/book-61/page-2591

Ibn Abi Shaybah, Musannaf #26421 5/312
أبو بكر بن أبي شيبة, مصنف #26421 5/312
http://shamela.ws/browse.php/book-9944/page-29840

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Lying against an individual is completely forbidden, regardless if he is a Muslim, a disbeliever or an evil sinner.
فَالْكَذِبُ عَلَى الشَّخْصِ حَرَامٌ كُلُّهُ سَوَاءٌ كَانَ الرَّجُلُ مُسْلِمًا أَوْ كَافِرًا بَرًّا أَوْ فَاجِرًا

However, fabricating a lie against a believer is worse.
لَكِنَّ الِافْتِرَاءَ عَلَى الْمُؤْمِنِ أَشَدُّ؛

In spite of all forms of lying on someone being forbidden, it is allowable during times of a legitimate necessity.
بَلْ الْكَذِبُ كُلُّهُ حَرَامٌ. وَلَكِنْ تُبَاحُ عِنْدَ الْحَاجَةِ الشَّرْعِيَّةِ

Ibn Taymiyyah, Majmū’ al-Fatāwā 28/223
بن تيمية, مجموع الفتاوى 28/223
http://shamela.ws/browse.php/book-7289/page-13814

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Indeed the saved sect, and they are Ahl-us-Sunnah, are commanded to disassociate themselves from the people of innovation,
فَإِنَّ فِرْقَةَ النَّجَاةِ وَهُمْ أَهْلُ السُّنَّةِ مَأْمُورُونَ بِعَدَاوَةِ أَهْلِ الْبِدَعِ،

To expel them, and to punish severely anyone that follows their direction, whether through execution or less than that.
وَالتَّشْرِيدِ بِهِمْ، وَالتَّنْكِيلِ بِمَنِ انْحَاشَ إِلَى جِهَتِهِمْ بِالْقَتْلِ فَمَا دُونَهُ،

The scholars have warned us against accompanying and gathering with them.
وَقَدْ حَذَّرَ الْعُلَمَاءُ مِنْ مُصَاحَبَتِهِمْ وَمُجَالَسَتِهِمْ حَسْبَمَا تَقَدَّمَ،

al-Shāṭibī, Al-Iʻtiṣām 1/158
الشاطبي، إبراهيم بن موسى, الاعتصام 1/158
http://shamela.ws/browse.php/book-21720/page-141

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It was once said to Imām Aḥmad: “If a man fasts, prays, and makes 'Itikāf, is that more beloved to you or that he speaks out against Ahlul bid'ah (the people of innovation)?”
قِيلَ لِأَحْمَدَ بْنِ حَنْبَلٍ: الرَّجُلُ يَصُومُ وَيُصَلِّي وَيَعْتَكِفُ أَحَبُّ إلَيْك أَوْ يَتَكَلَّمُ فِي أَهْلِ الْبِدَعِ؟

He replied: “If he fasts and prays and makes 'Itikāf, then that is for himself, but if he speaks out against the people of innovation, this is for the Muslims. This is better.”
فَقَالَ: إذَا قَامَ وَصَلَّى وَاعْتَكَفَ فَإِنَّمَا هُوَ لِنَفْسِهِ وَإِذَا تَكَلَّمَ فِي أَهْلِ الْبِدَعِ فَإِنَّمَا هُوَ لِلْمُسْلِمِينَ هَذَا أَفْضَلُ.

Ibn Taymiyyah, Majmū’ al-Fatāwā 28/231
بن تيمية, مجموع الفتاوى 28/231
http://shamela.ws/browse.php/book-7289/page-13822

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Mālik ibn Anas reported that Zayd ibn Aslam said: “Whoever fears Allāh, people will love him even if they hate to.”

حَدَّثَنَا مُحَمَّدُ بْنُ عَلِيٍّ، ثَنَا أَبُو الْعَبَّاسِ بْنُ قُتَيْبَةَ، وَمُحَمَّدُ بْنُ أَبَانَ، قَالَا: ثَنَا ابْنُ وَهْبٍ، قَالَ: أَخْبَرَنَا مَالِكُ بْنُ أَنَسٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، قَالَ: يُقَالُ: «مَنِ اتَّقَى اللهَ حَبَّهُ النَّاسُ وَإِنْ كَرِهُوا»

Abu Nuaym al-Isfahani, Hilyatu Al-Awliyâ 3/222
أبو نعيم الأصبهاني, حلية الأولياء وطبقات الأصفياء 3/222
http://shamela.ws/browse.php/book-10495/page-4255

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'Alī bin Abī Khālid reported:
عَلِيّ بْن أبي خالد نقل عَنْ إمامنا أشياء:

I said to Aḥmad: 'The Shaykh - referring to a Shaykh that would accompany me - is my neighbour.
منها قَالَ: قلت: لأحمد إن هذا الشيخ لشيخ حضر معنا هو جاري

I forbade him from going to a man, yet he would love to hear what you have to say about him.
وقد نهيته عَنْ رجل ويحب أن يسمع قولك

He is Hārith, the short one, Hārith al-Muhāsibī.
فيه حرث القصير يعني حارثا المحاسبي

You would see me accompany him for many years,
كنت رأيتني معه منذ سنين كثير

But then once you told me: “Do not sit with him and do not speak to him.” So I did not speak to him after that until now.
فقلت: لي لا تجالسه ولا تكلمه فلم أكلمه حتى الساعة

But this Shaykh (companion of mine) still sits with him, so what do you say about him?'
وهذا الشيخ يجالسه فما تقول فيه

Then I noticed that Aḥmad had turned red and his veins and eyes had swelled with anger, and I had never seen him like this before.
فرأيت أَحْمَد قد أحمر لونه وانتفخت أوداجه وعيناه وما رأيته هكذا قط

Then he shook out of it and said: “That man!? Allāh will deal with him and He has already dealt with him.
ثم جعل ينتفض ويقول ذاك فعل اللَّه به

No one is aware of that individual except for one who has experience and knowledge of him.
وفعل ليس يعرف ذاك إلا من خبره وعرفه

Avoid him, avoid him, avoid him!
أويه أويه أويه

No one is aware of him except for one who has experience and knowledge of him.
ذاك لا يعرفه إلا من قد خبره وعرفه ذاك

That man sits with Al-Maghāzilī and Ya'qūb and so and so.
جالسه المغازلي ويعقوب وفلان

So throw them all under the views of Jahm.
فأخرجهم إلى رأي جهم

They are destroyed due to (accompanying) him.'
هلكوا بسببه

Then the Shaykh said: “O Abū 'Abdullāh! But he narrates hadīth and is pious and fears Allāh!”
فقال: له الشيخ يا أبا عَبْد اللَّه يروي الحديث ساكن خاشع من قصته ومن قصته

So Imām Aḥmad became angry and began to say: “Do not let his piety and gentleness deceive you.”
فغضب أَبُو عَبْدِ اللَّهِ وجعل يقول لا يغرك خشوعه ولينه

And he said: “Don't be fooled by the way he lowers his head, for he is an evil man.
ويقول لا تغتر بتنكيس رأسه فإنه رجل سوء ذاك

No one is aware of him except for those who have experience with him.
لا يعرفه إلا من قد خبره

Do not speak to him, he has no honour.
لا تكلمه ولا كرامة له

Will you sit with everyone that narrates hadīth from the Messenger of Allāh ﷺ though he is an innovator? No!
كل من حدث بأحاديث رَسُول اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وكان مبتدعا تجلس إليه لا

There is no honour for him, nor are the eyes blind (to what he does).”
ولا كرامة ولا نعمى عين وجعل يقول ذاك ذاك.

Ibn Abī Yalā, Tabaqāt al-Hanābilah 1/233
ابن أبي يعلى, طبقات الحنابلة 1/233
http://shamela.ws/browse.php/book-9543/page-231

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Abū Ammar reported that Hudaifah ibn Al-Yaman (may Allāh be pleased with him) said:
أَخْبَرَنَا أَبُو عَبْدِ اللَّهِ الصَّفَّارُ، ثَنَا مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ أَرُومَةَ، ثَنَا الْحُسَيْنُ بْنُ حَفْصٍ، ثَنَا سُفْيَانُ، عَنِ الْأَعْمَشِ، عَنْ عُمَارَةَ بْنِ عُمَيْرٍ، عَنْ أَبِي عَمَّارٍ، عَنْ حُذَيْفَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ:

“If one of you wants to know if the Fitna has afflicted him or not;
«إِذَا أَحَبَّ أَحَدُكُمْ أَنْ يَعْلَمَ أَصَابَتْهُ الْفِتْنَةُ أَمْ لَا،

Then let him take a look: If he views something as permissible which he used to view as impermissible; the Fitna has afflicted him!
فَلْيَنْظُرْ فَإِنْ كَانَ رَأَى حَلَالًا كَانَ يَرَاهُ حَرَامًا فَقَدْ أَصَابَتْهُ الْفِتْنَةُ،

And if he views something as impermissible which he used to view as permissible; the Fitna has afflicted him!”
وَإِنْ كَانَ يَرَى حَرَامًا كَانَ يَرَاهُ حَلَالًا فَقَدْ أَصَابَتْهُ»

Al-Dhahabī: Upon the conditions of Al-Bukhārī and Muslim
Al-Hākim: The chain is authentic.

[التعليق - من تلخيص الذهبي] على شرط البخاري ومسلم
هَذَا حَدِيثٌ صَحِيحُ الْإِسْنَادِ عَلَى شَرْطِ الشَّيْخَيْنِ، وَلَمْ يُخْرِجَاهُ "

Al-Hākim al-Naysabūrī, Al-Mustadrak #8443 4/514
للحاكم, المستدرك على الصحيحين #8443 4/514
http://shamela.ws/browse.php/book-2266/page-9321

Abu Nuaym al-Isfahani, Hilyatu Al-Awliyâ 1/272
أبو نعيم الأصبهاني, حلية الأولياء وطبقات الأصفياء 1/272
http://shamela.ws/browse.php/book-10495/page-1015

Ibn al-Jāwzī al-Hanbalī, Sifat as-Safwa 1/233
ابن الجوزي, صفة الصفوة 1/233
http://shamela.ws/browse.php/book-12031/page-278

Ibn Abi Shaybah, Musannaf #37343 7/474
أبو بكر بن أبي شيبة, مصنف #37343 7/474
http://shamela.ws/browse.php/book-9944/page-42150

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The meaning of the narration (of Hudhayfa, may Allāh be pleased with him): “Whoever wants to know if the fitnah has affected him...”
معنى حديث : ( من أراد أن يعرف هل أصابته الفتنة فلينظر ....) .

We have seen people who used to say one kind of speech yesterday, but then later came with speech that contradicted that speech,
فرأينا أناسا كانوا في الأمس القريب يقولون قولا فعادوا يقولون قولا مناقضا

When they were supporting an individual (they said one statement), but whenever they wanted to abandon him (they would contradict their previous statement)
كانوا ينصرون شخصا وإذا بهم خذلوه

And if they abandoned an individual (they said one statement) and if they later wanted to support him (they came with speech that contradicted their previous statement).
وكانوا يخذلون شخصا وإذا بهم نصروه

I'm amazed by Hudayfah ibn Al-Yamān (may Allāh be pleased with him). (Verily) there is no strangeness (in it), since he was the one who knew the secret of the Messenger of Allāh ﷺ (the names of the hypocrites).
فعجبت من حذيفة بن اليمان ولا عجب فإنه صاحب سر رسول الله صلى الله عليه وسلم

Shaykh Muḥammad Nāsir al-Dīn al-Albānī, Silsilah Al-Huda Wa-Noor 673/12
ناصر الدين الألباني, سلسلة الهدى والنور 673/12

http://alalbany.net/play.php?catsmktba=15837
http://www.alalbany.me/files/673.doc
http://www.alalbany.me/files/673.mp3

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Abū Hātim Ibn Hibbān said: “The best brothers are those who wish the most well for one. It is better to be hit by a person who wishes well for you than to be greeted by a bad one.”

قال أَبُو حاتم رَضِيَ اللَّه عنه خير الإخوان أشدهم مبالغة في النصيحة كما أن خير الأعمال أحمدها عاقبة وأحسنها إخلاصا وضرب الناصح خير من تحية الشانىء

Ibn Hibbān, Rawdhah al-'Uqala wa Nuzhatu Al-Fudalâ 1/195
ابن حبان, روضة العقلاء ونزهة الفضلاء 1/195
http://shamela.ws/browse.php/book-6944/page-182

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Verily the Straight Path contains within it knowledge of the truth,
فَهُوَ أَنَّ الصِّرَاطَ الْمُسْتَقِيمَ مُتَضَمِّنٌ مَعْرِفَةَ الْحَقِّ،

Practicing it, putting it above anything else, loving it, acting upon it, calling toward it,
وَإِيثَارَهُ، وَتَقْدِيمَهُ عَلَى غَيْرِهِ، وَمَحَبَّتَهُ وَالِانْقِيَادَ لَهُ، وَالدَّعْوَةَ إِلَيْهِ،

And struggling against its enemies according to one’s ability.
وَجِهَادَ أَعْدَائِهِ بِحَسَبِ الْإِمْكَانِ.

And the truth is what the Prophet ﷺ and his Companions were upon.
وَالْحَقُّ: هُوَ مَا كَانَ عَلَيْهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابُهُ،

Ibn Qayyim, Madārij as-Sālikīn 1/81
ابن القيم, مدارج السالكين بين منازل إياك نعبد وإياك نستعين 1/81
http://shamela.ws/browse.php/book-8370/page-55

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It is because of their paucity in number that they are called strangers since most people do not possess their qualities.
وَلِقِلَّتِهِمْ فِي النَّاسِ جِدًّا؛ سُمُّوا غُرَبَاءَ، فَإِنَّ أَكْثَرَ النَّاسِ عَلَى غَيْرِ هَذِهِ الصِّفَاتِ،

The Muslims are strangers amongst mankind,
فَأَهْلُ الْإِسْلَامِ فِي النَّاسِ غُرَبَاءُ،

The believers are strangers amongst the Muslims,
وَالْمُؤْمِنُونَ فِي أَهْلِ الْإِسْلَامِ غُرَبَاءُ،

The people of knowledge are strangers amongst the believers,
وَأَهْلُ الْعِلْمِ فِي الْمُؤْمِنِينَ غُرَبَاءُ.

And Ahlus-Sunnah - those who distinguish the Sunnah from innovation, and call to [the Sunnah] - are strangers.
وَأَهْلُ السُّنَّةِ الَّذِينَ يُمَيِّزُونَهَا مِنَ الْأَهْوَاءِ وَالْبِدَعِ فَهُمْ غُرَبَاءُ،

Those who call to the Sunnah, bearing with patience the harm they meet from those who oppose them, are the greatest strangers of all.
وَالدَّاعُونَ إِلَيْهَا الصَّابِرُونَ عَلَى أَذَى الْمُخَالِفِينَ هُمْ أَشَدُّ هَؤُلَاءِ غُرْبَةً،

This latter group are truly the people of Allāh,
وَلَكِنَّ هَؤُلَاءِ هُمْ أَهْلُ اللَّهِ حَقًّا،

As such their strangeness is not real;
فَلَا غُرْبَةَ عَلَيْهِمْ،

Rather it is a strangeness relative to the rest of man,
وَإِنَّمَا غُرْبَتُهُمْ بَيْنَ الْأَكْثَرِينَ،

Those about whom Allāh, Mighty and Majestic, said:
الَّذِينَ قَالَ اللَّهُ عَزَّ وَجَلَّ فِيهِمْ:

“And if you obey most of those on earth, they will mislead you far away from Allāh's Path.” (Al-An'aam, ayah 116)
{وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ} [الأنعام: 116] ،

These people, the majority, are in reality the strangers. They are isolated from Allāh, His Messenger ﷺ , and His Religion.
فَأُولَئِكَ هُمُ الْغُرَبَاءُ مِنَ اللَّهِ وَرَسُولِهِ وَدِينِهِ،

Ibn Qayyim, Madārij as-Sālikīn 3/186
ابن القيم, مدارج السالكين بين منازل إياك نعبد وإياك نستعين 3/186
http://shamela.ws/browse.php/book-8370/page-1162

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Ibn Khashram said:
وقال علي بن خشرم

I saw Waki’ and I never saw a book in his hand but he used to memorize.
رأيت وكيعا وما رأيت بيده كتابا قط إنما هو يحفظ

I asked him, “What is the treatment for memorization?”
فسألته عن دواء الحفظ

He replied, “Abandoning sins, as I have not tried anything like it for memorization.”
فقال ترك المعاصي ما جربت مثله للحفظ

Ibn Hajar al-'Asqalani, Tahdhīb Al-Tahdhīb 11/129
ابن حجر العسقلاني, تهذيب التهذيب 11/129
http://shamela.ws/browse.php/book-3310/page-5275

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