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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Ayūb al-Mutawakkil said:
قَالَ أَيُّوْبُ بنُ المُتَوَكِّلِ:

“When Al-Khalīl bin Aḥmad would help provide benefit to someone, he would not show them that he was the cause of benefit to them.”
كَانَ الخَلِيْلُ إِذَا أَفَادَ إِنْسَاناً شَيْئاً، لَمْ يُرِهِ بِأَنَّهُ أَفَادَه،

“However, if he benefited something from a person, he would show them that he benefited from them.”
وَإِنِ اسْتفَادَ مِنْ أَحَدٍ شَيْئاً، أَرَاهُ بِأَنَّهُ اسْتَفَادَ مِنْهُ.

Imām al-Dhahabī, Siyar Aʿlām al-Nubalā 7/431
الذهبي، شمس الدين, سير أعلام النبلاء ط الرسالة 7/431
http://shamela.ws/browse.php/book-10906/page-5095

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Maymun ibn Mihrān reported that Al-Hamdānī said:
حَدَّثَنَا أَبُو بَكْرِ بْنُ مَالِكٍ، ثَنَا عَبْدُ اللهِ بْنُ أَحْمَدَ بْنِ حَنْبَلٍ، حَدَّثَنِي أَبِي، حَدَّثَنِي ابْنِ سَلَمَةَ الْحَرَّانِيُّ، عَنْ أَبِي عَبْدِ الرَّحِيمِ، عَنْ فُرَاتِ بْنِ سُلَيْمَانَ، عَنْ مَيْمُونِ بْنِ مِهْرَانَ، أَخْبَرَنِي الْهَمْدَانِيُّ

“I saw ‘Uthmān bin ‘Affan (radhiya Allāhu ‘anhu) riding a mule and behind him was his servant, Na’el, and he was the Khalifah.”
«أَنَّهُ رَأَى عُثْمَانَ بْنَ عَفَّانَ، وَهُوَ عَلَى بَغْلَةٍ وَخَلْفَهُ عَلَيْهَا غُلَامُهُ نَائِلٌ، وَهُوَ خَلِيفَةٌ»

Abu Nuaym al-Isfahani, Hilyatu Al-Awliyâ 1/60
أبو نعيم الأصبهاني, حلية الأولياء وطبقات الأصفياء 1/60
http://shamela.ws/browse.php/book-10495/page-191

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Abī Al-Bakhtarī said that
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أَنْبَأَ أَبُو الْوَلِيدِ الْفَقِيهُ، ثَنَا الْحَسَنُ بْنُ سُفْيَانَ، ثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، ثَنَا يَزِيدُ بْنُ هَارُونَ، عَنْ شَرِيكٍ، عَنْ أَبِي الْعَنْبَسِ، عَنْ أَبِي الْبَخْتَرِيِّ، قَالَ:

'Alī bin Abī Ṭālib (may Allāh be pleased with him) was asked about the people of Al-Jamal:
سُئِلَ عَلِيٌّ رَضِيَ اللهُ عَنْهُ عَنْ أَهْلِ الْجَمَلِ:

They asked: 'Are they mushrikīn (polytheists)?'
أَمُشْرِكُونَ هُمْ؟

He said, ‘The ones who do shirk have fled.’
قَالَ: مِنَ الشِّرْكِ فَرُّوا ,

Then it was asked, ‘Are they hypocrites?’
قِيلَ: أَمُنَافِقُونَ هُمْ؟

He said, ‘No, for the hypocrites do not remember Allāh except little.’
قَالَ: إِنَّ \" الْمُنَافِقِينَ لَا يَذْكُرُونَ اللهَ إِلَّا قَلِيلًا ,

Then it was said to him, ‘Then what is their condition?’
قِيلَ: فَمَا هُمْ؟

He said, ‘They are our brothers who have transgressed against us.’
قَالَ: إِخْوَانُنَا بَغَوْا عَلَيْنَا \"

al-Bayhaqī, Al-Sunan al-Kubra #16713 8/300
أبو بكر البيهقي, السنن الكبرى #16713 8/300
http://shamela.ws/browse.php/book-7861/page-19073

Ibn Al-Wazeer, Al-Awāsim min al-Qawāsim 3/288
ابن الوزير, العواصم والقواصم في الذب عن سنة أبي القاسم 3/288
http://shamela.ws/browse.php/book-29677/page-1154

Abu Muhammad al-Baghawī, Tafsīr 7/341
البغوي ، أبو محمد, تفسير 7/341
http://shamela.ws/browse.php/book-41/page-2947

Ibn Kathīr, Bidāyah wa Nihāya 10/591
ابن كثير, البداية والنهاية 10/591
http://shamela.ws/browse.php/book-4445/page-6086

Abu Muhammad al-Baghawī, Sharh as-Sunnah 10/235
البغوي ، أبو محمد, أبو محمد البغوي 10/235
http://shamela.ws/browse.php/book-7891/page-4126

Ibn Abi Shaybah, Musannaf #37763 7/535
أبو بكر بن أبي شيبة, مصنف #37763 7/535
http://shamela.ws/browse.php/book-9944/page-42573

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“The dīn (religion) itself is manners. Anyone surpassing you in manners is better than you in the dīn.”

الدِّينُ كُلُّهُ خُلُقٌ. فَمَنْ زَادَ عَلَيْكَ فِي الْخُلُقِ: زَادَ عَلَيْكَ فِي الدِّينِ.

Ibn Qayyim, Madārij as-Sālikīn 2/294
ابن القيم, مدارج السالكين بين منازل إياك نعبد وإياك نستعين 2/294
http://shamela.ws/browse.php/book-8370/page-788

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Therefore, beneficial knowledge from all these sciences consists of precision regarding the evidences from the Qur'ān and the Sunnah
فالعلم النافع من هذه العلوم كلها ضبط نصوص الكتاب والسنة

And understanding their meanings and to limit oneself to that which was narrated from the Companions,
وفهم معانيها والتقيد في ذلك بالمأثور عن الصحابة

Their students and those who followed them in interpreting the Qur'ān and hadīth
والتابعين وتابعيهم في معاني القرآن والحديث.

And in that which was narrated from their statements in the issues of Halāl and Harām and abstinence (from the Dunyā)
وفيما ورد عنهم من الكلام في مسائل الحلال والحرام. والزهد.

And heart softeners and knowledge (of Allāh) and other than this.
والرقائق. والمعارف. وغير ذلك

And making effort in differentiating that which is authentic from what is inauthentic firstly,
والاجتهاد على تمييز صحيحه من سقيمه أولا.

And then making effort in stopping at its meanings and understanding it secondly.
ثم الاجتهاد على الوقوف في معانيه وتفهمه ثانياً.

And in this is enough for the one who is sensible,
وفي ذلك كفاية لمن عقل.

And a preoccupation for the one who keeps busy and pays emphasis toward beneficial knowledge.
وشغل لمن بالعلم النافع عني واشتغل.

Ibn Rajab, Bayān Fadl ‘Ilm As-Salaf 1/6
ابن رجب الحنبلي, بيان فضل علم السلف 1/6
http://shamela.ws/browse.php/book-132/page-6

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Imām Aḥmad said: “Do not blind follow me and do not blind-follow Mālik, nor ash-Shāfi'ī, nor Al-Awzā’ī, nor Ath-Thawrī; rather take from where they took.”

تقلدني ولا تقلد مالكا ولا الشافعي ولا الأوزاعي ولا الثوري وخذ من حيث أخذوا

Shaykh Muḥammad Nāsir al-Dīn al-Albānī, Sifāt as-Salāt an-Nabī 1/53
ناصر الدين الألباني, صفة صلاة النبي 1/53
http://shamela.ws/browse.php/book-657/page-20

Ibn Qayyim, I’lām al-Muwaqqīn 2/139
ابن القيم, إعلام الموقعين عن رب العالمين 2/139
http://shamela.ws/browse.php/book-11496/page-438

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Ibn Mas'ūd said: If Allāh wanted goodness for a servant:
وَقَالَ ابْنُ مَسْعُودٍ أَيْضًا: «إِذَا أَرَادَ اللَّهُ بِعَبْدٍ خَيْرًا

He rectifies and guides him,
سَدَّدَهُ،

He makes his questions be about what benefits him,
وَجَعَلَ سُؤَالَهُ عَمَّا يَعْنِيهِ،

And He teaches him what is beneficial to him.
وَعِلْمَهُ فِيمَا يَنْفَعُهُ»

Ibn Battah al-Ukbari, Al-Ibânah Al-Kubrâ #337 1/418
ابن بطة العكبري, الإبانة الكبرى #337 1/418
http://shamela.ws/browse.php/book-8206/page-366

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“A slave could be tested with poverty and sickness, or other than that from the difficulties, as a test of his thankfulness and patience.”

وقد يبتلى العبد بالفقر والمرض وغيرهما من المصائب لاختبار شكره وصبره

Shaykh ʿAbd al-ʿAzīz bin ʿAbdAllāh bin Bāz, Majmū’ al-Fatāwā 6/196
ابن باز، مجموع فتاوى 6/196
http://shamela.ws/browse.php/book-21537/page-2746

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“I have not seen anyone act arrogantly to those below him, except that Allāh tests him with lowliness to those above him.”

وما رأيت أحدًا تكبر على من دونه إلا ابتلاه اللَّه بالذلة لمن فوقه

Ibn Hibbān, Rawdhah al-'Uqala wa Nuzhatu Al-Fudalâ 1/62
ابن حبان، روضة العقلاء ونزهة الفضلاء 1/62
http://shamela.ws/browse.php/book-6944/page-49

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“The successful one in reality is who’s aided to recognize, follow, and love the truth.
الموفق حقاً ومن وفق لمعرفة الحق وأتباعه ومحبته،

The one who loses out is someone prevented from all that.
والمحروم من حرم ذلك كله،

So what about who has fallen into chasing people away from the truth and blaming its people!?”
فما بالك بمن وقع في التنفير من الحق وعيب أهله؟!

Shaykh Abdur-Rahman al-Mu'allimi al-Yamani, At-Tankīl Bimā Fī Tanībil Kawthari Min al-Bātil 2/547
عبد الرحمن المعلمي اليماني، التنكيل بما في تأنيب الكوثري من الأباطيل 2/547
http://shamela.ws/browse.php/book-12767/page-528

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Imām Aḥmad was asked about a scholar of hadīth who lied about a single hadīth,
قَالَ وسألت أَحْمَد عَنْ محدث كذب فِي حديث واحد

Then he repented and returned back.
ثم تاب ورجع

Imām Aḥmad answered: His repentance is between him and Allāh the Most High;
قَالَ: توبته فيما بينه وبين اللَّه تعالى

Hadīth should not be written from him ever again.
لا يكتب عنه حديث أبدًا.

Ibn Abī Yalā, Tabaqāt al-Hanābilah 1/198
ابن أبي يعلى، طبقات الحنابلة 1/198
http://shamela.ws/browse.php/book-9543/page-196

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“Do not be amazed by the great many evidences for the Truth,
فلا تعجب من كثرة أدلة الحق،


While it’s still unknown to many of the people.
وخفاء ذلك على كثيرين،


Indeed the proofs for the Truth are many
فإن دلائل الحق كثيرة،


And Allāh guides whom he wills to the Straight Path.”
والله يهدي من يشاء إلى صراط مستقيم


Ibn Taymiyyah, Dar’ut Ta’ārud al-‘Aql wa an-Naql 7/85
بن تيمية، درء تعارض العقل والنقل 7/85
http://shamela.ws/browse.php/book-21506/page-2370

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“A scholar will definitely make mistakes,
وَأَنَّ الْعَالِمَ قَدْ يَزِلُّ وَلَا بُدَّ؛

Because he is not infallible.
إذْ لَيْسَ بِمَعْصُومٍ،

So it is not permissible to accept everything he says,
فَلَا يَجُوزُ قَبُولُ كُلِّ مَا يَقُولُهُ،

And give his statement the status of one who is infallible.
وَيُنَزَّلُ قَوْلُهُ مَنْزِلَةِ قَوْلِ الْمَعْصُومِ؛

This is what every scholar on the face of the earth has blamed and prohibited.”
فَهَذَا الَّذِي ذَمَّهُ كُلُّ عَالِمٍ عَلَى وَجْهِ الْأَرْضِ، وَحَرَّمُوهُ، وَذَمُّوا أَهْلَهُ

Ibn Qayyim, I’lām al-Muwaqqīn 2/132
ابن القيم، إعلام الموقعين عن رب العالمين 2/132
http://shamela.ws/browse.php/book-11496/page-431

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“The Sunnah is protected with the truth, truthfulness, and justice.
تحرس السنة بالحق والصدق والعدل،

It is not protected with lying nor oppression.”
كما تحرس بكذب ولا ظلم

Ibn Taymiyyah, Dar’ut Ta’ārud al-‘Aql wa an-Naql 7/182
بن تيمية، درء تعارض العقل والنقل 7/182
http://shamela.ws/browse.php/book-21506/page-2467

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Ibn Abī Usāmah said:
أَخْبَرَنَا عُمَرُ بنُ القَوَّاسِ: عَنِ الكِنْدِيِّ، أَخْبَرَنَا الكَرُوْخِيُّ، أَخْبَرَنَا شَيْخُ الإِسْلاَمِ، أَخْبَرَنَا أَبُو يَعْقُوْبَ، حَدَّثَنَا الحُسَيْنُ بنُ مُحَمَّدٍ الخَفَّافُ: سَمِعْتُ ابْنَ أَبِي أُسَامَةَ يَقُوْلُ:

Imām Aḥmad was asked during the Trial [when he was beaten and imprisoned]:
حُكِيَ لَنَا أَنَّ أَحْمَدَ قِيْلَ لَهُ أَيَّامَ المِحْنَةِ:

“O Abū 'Abdullāh, Do you not see how haqq (the truth) was overtaken by bātil (falsehood)?”
يَا أَبَا عَبْدِ اللهِ، أَوَلاَ تَرَى الحَقَّ كَيْفَ ظَهرَ عَلَيْهِ البَاطِلُ؟

He replied: “No, indeed falsehood overtaking the truth is when the hearts shift from guidance to misguidance,
قَالَ: كَلاَّ، إِن ظُهورَ البَاطِلِ عَلَى الحَقِّ أَنْ تَنْتَقِلَ القُلُوْبُ مِنَ الهُدَى إِلَى الضَّلاَلَةِ،

But our hearts are still stuck to the truth.”
وَقُلُوْبُنَا بَعْدُ لاَزمَةٌ لِلْحقِّ.

Imām al-Dhahabī, Siyar Aʿlām al-Nubalā 11/238
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة 11/238
http://shamela.ws/browse.php/book-10906/page-7177

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