Ibn Sīrīn said: “Do not discuss, except with a man you expect will return (to truth) if you speak to him, but if he'd argue, then beware.”

وَقَالَ ابْن سِيرِين: لَا تجَادل إِلَّا رجلا إِن كَلمته رَجَوْت أَن يرجع، فَأَما من كَلمته فجادلك فإياك أَن تكَلمه.

Al-Asbahānī, Al-Hujjah 2/521
إسماعيل الأصبهاني، الحجة ٢/٥٢١
http://shamela.ws/browse.php/book-6446/page-972

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"All praise is for Allāh who, in every age and interval between the Prophets,
الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ فِي كُلِّ زَمَانِ فَتْرَةٍ مِنْ الرُّسُلِ

Raises up a group from the People of Knowledge,
بَقَايَا مِنْ أَهْلِ الْعِلْمِ

Who call the misguided to guidance
يَدْعُونَ مَنْ ضَلَّ إلَى الْهُدَى،

And patiently bear the ill-treatment and harm of the people.
وَيَصْبِرُونَ مِنْهُمْ عَلَى الْأَذَى،

With the Book of Allāh they give life to the dead,
وَيُحْيُونَ بِكِتَابِ اللَّهِ تَعَالَى الْمَوْتَى،

And by Allāh‘s light they give sight to the blind.
وَيُبَصِّرُونَ بِنُورِ اللَّهِ أَهْلَ الْعَمَى،

How many (hearts) who were killed by Iblīs have they revived (by Allāh's permission).
فَكَمْ مِنْ قَتِيلٍ لِإِبْلِيسٍ قَدْ أَحْيَوْهُ،

How many people astray and wandering have they guided (by Allāh’s permission).
وَكَمْ مِنْ ضَالٍّ تَائِهٍ قَدْ هَدَوْهُ،

How beautiful has their effect been upon the people,
فَمَا أَحْسَنَ أَثَرَهُمْ عَلَى النَّاسِ

And how cruel have the people been towards them.”
وَمَا أَقْبَحَ أَثَرَ النَّاسِ عَلَيْهِمْ

Ibn al-Qayyim, I’lām al-Muwaqqīn 1/7
ابن القيم، إعلام الموقعين عن رب العالمين ١/٧
http://shamela.ws/browse.php/book-11496/page-5

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“Jealousy occurs for both wealth and status, just as it can also be for religiousness and knowledge.”

والحسدُ يكون على المال والجاهِ جميعًا، كما قد يكون على الدين والعلم

Ibn Taymiyyah, Jāmi' al-Masā'il 1/52
بن تيمية، جامع المسائل ١/٥٢
http://shamela.ws/browse.php/book-16953/page-35

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“Al-Warā is to withhold from that which brings about harm.
الْوَرَعُ \" فَإِنَّهُ الْإِمْسَاكُ عَمَّا قَدْ يَضُرُّ

This includes both the forbidden and doubtful affairs, for indeed these two affairs (i.e. the forbidden and doubtful affairs) are harmful.
فَتَدْخُلُ فِيهِ الْمُحَرَّمَاتُ وَالشُّبُهَاتُ لِأَنَّهَا قَدْ تَضُرُّ.

And whoever avoids the doubtful affairs, indeed he safeguards his religion and honour.
فَإِنَّهُ مَنْ اتَّقَى الشُّبُهَات اسْتَبْرَأَ لِعِرْضِهِ وَدِينِهِ

And the one who falls into the doubtful affairs, then in the long run he will fall into the forbidden affairs,
وَمَنْ وَقَعَ فِي الشُّبُهَات وَقَعَ فِي الْحَرَامِ

Like the shepherd who grazes his sheep around a sanctuary.”
كَالرَّاعِي حَوْلَ الْحِمَى يُوشِكُ أَنْ يُوَاقِعَهُ.

Ibn Taymiyyah, Majmū’ al-Fatāwā 10/615
ابن تيمية، مجموع الفتاوى ١٠/٦١٥
http://shamela.ws/browse.php/book-7289/page-5195

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“Knowledge is not achieved by those who are arrogant, nor by those who are lazy and incapable.”

فالعلم لا يناله المتكبرون ولا يناله الكسالى والعاجزون

Shaykh ʿAbd al-ʿAzīz bin ʿAbdAllāh bin Bāz, Majmū’ al-Fatāwā 16/208
ابن باز، مجموع فتاوى ١٦/٢٠٨
http://shamela.ws/browse.php/book-21537/page-8458

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“If there is anything authentic from the Sunnah and the Sahābah acted upon it, then do not leave it.”

وإذا صحت السنة بشيءٍ وعمل بها الصحابة، فلا تعدل عنها.

Ibn Rajab, Fath al-Bārī 7/417
ابن رجب الحنبلي، فتح الباري ٧/٤١٧
http://shamela.ws/browse.php/book-137/page-3674

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“Just knowing the truth does not result in one being guided, if he does not act upon his knowledge.”

مُجَرَّدَ الْعِلْمِ بِالْحَقِّ لَا يَحْصُلُ بِهِ الِاهْتِدَاءُ إنْ لَمْ يَعْمَلْ بِعِلْمِهِ

Ibn Taymiyyah, Majmū’ al-Fatāwā 10/107
بن تيمية، مجموع الفتاوى ١٠/١٠٧
http://shamela.ws/browse.php/book-7289/page-4687

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Imām Abū Haatim (may Allāh have mercy on him) said: “The best of brothers are those who go to the furthest extent in giving advice.”

قال أَبُو حاتم رَضِيَ اللَّه عنه خير الإخوان أشدهم مبالغة في النصيحة

Ibn Hibbān, Rawdhah al-'Uqala wa Nuzhatu Al-Fudalâ 1/195
ابن حبان، روضة العقلاء ونزهة الفضلاء ١/١٩٥
http://shamela.ws/browse.php/book-6944/page-182

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The statement of Allāh about Yūsuf His Prophet that he said: “You are my Wali (Protector, Helper, Supporter, Guardian, etc.) in this world and in the Hereafter, cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous.” [Sūrah Yūsuf: Ayah:101]
قَوْله تَعَالَى عَن يُوسُف نبيه أَنه قَالَ أَنْت ولي فِي الدُّنْيَا وَالْآخِرَة تَوَفَّنِي مُسْلِماً وَأَلْحِقْنِي بالصالحين

“This supplication gathers within it a firm acknowledgement of Allāh’s Oneness (in His Lordship, Worship and Names and Attributes),
جمعت هَذِه الدعْوَة الْإِقْرَار بِالتَّوْحِيدِ

Submission to the Lord,
والاستلام للرب

A manifestation of one’s need of Him,
وَإِظْهَار الافتقار إِلَيْهِ

And a declaration of one’s innocence from having a protector besides Him, (Free Is He From All Imperfections),
والبراءة من مُوالَاة غَيره سُبْحَانَهُ

And that being enabled to die upon Islām is the loftiest goal of the slave,
وَكَون الْوَفَاة على الْإِسْلَام أجلّ غايات العَبْد

And that it is (an affair) only in the Hands of Allāh
وَأَن ذَلِك بيد الله

And not in the hands of the slave;
لَا بيد العَبْد

An acknowledgement of the afterlife and seeking the company of the fortunate ones.’”
وَالِاعْتِرَاف بالمعاد وَطلب مرافقة السُّعَدَاء

Ibn al-Qayyim, Al-Fawā'id 1/201
ابن القيم، الفوائد ١/٢٠١
http://shamela.ws/browse.php/book-6832/page-198

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“The just amongst men is the one who informs of an affair the way it is;
وَذَلِكَ أَنَّ الْعَدْلَ هُوَ الَّذِي يُخْبِرُ بِالْأَمْرِ عَلَى مَا هُوَ عَلَيْهِ

He neither adds to it and becomes a liar,
لَا يَزِيدُ فَيَكُونُ كَاذِبًا

Nor does he subtract from it and becomes a concealer.”
وَلَا يَنْقُصُ فَيَكُونُ كَاتِمًا

Ibn Taymiyyah, Majmū’ al-Fatāwā 20/84
ابن تيمية، مجموع الفتاوى ٢٠/٨٤
http://shamela.ws/browse.php/book-7289/page-9908

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Mu‘āwiyyah ibn Qurrah reported that Abū Dardaa (radiyallaahu-anhu) always use to supplicate saying:
أَخْبَرَنَا أَبُو أُسَامَةَ، عَنْ مَهْدِيِّ بْنِ مَيْمُونٍ، عَنْ عِمْرَانَ الْقَصِيرِ، عَنْ مُعَاوِيَةَ بْنِ قُرَّةَ، قَالَ: كَانَ أَبُو الدَّرْدَاءِ يَقُولُ:

“O Allāh! I ask you for abiding Īmān,
\" اللَّهُمَّ إِنِّي أَسْأَلُكَ إِيمَانًا دَائِمًا،

Beneficial knowledge
وَعِلْمًا نَافِعًا،

And upright guidance.”
وَهَدْيًا قَيِّمًا.

Mu’āwiyyah Ibn Qurra (rahimahullāh) then said: “Because there is Īmān that is not abiding,
قَالَ مُعَاوِيَةُ: فَنَرَى أَنَّ مِنَ الْإِيمَانِ إِيمَانًا لَيْسَ بِدَائِمٍ،

Knowledge that is not beneficial,
وَمِنَ الْعِلْمِ عِلْمًا لَا يَنْفَعُ،

And guidance that is not upright.”
وَمِنَ الْهَدْي هَدْيًا لَيْسَ بِقَيِّمٍ \"

Ibn Abi Shaybah, Al-'Imān #106 1/41
أبو بكر بن أبي شيبة، الإيمان #١٠٦ ١/٤١
http://shamela.ws/browse.php/book-7767/page-105

Ibn Abi Shaybah, Musannaf #30364 6/164
أبو بكر بن أبي شيبة، مصنف #٣٠٣٦٤ ٦/١٦٤
http://shamela.ws/browse.php/book-9944/page-34478

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“Indeed the four Imāms prohibited blind following them and blamed who took their opinions without proof.”

وَقَدْ نَهَى الْأَئِمَّةُ الْأَرْبَعَةُ عَنْ تَقْلِيدِهِمْ، وَذَمُّوا مَنْ أَخَذَ أَقْوَالَهُمْ بِغَيْرِ حُجَّةٍ؛

Ibn Qayyim, I’lām al-Muwaqqīn 2/139
ابن القيم، إعلام الموقعين عن رب العالمين ٢/١٣٩
http://shamela.ws/browse.php/book-11496/page-438

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“Having many followers or few, is not a means of measure to know if a caller is upon truth or falsehood.”

كثرة الأتباع وقلتهم، ليست معيارا لمعرفة كون الداعية على حق أو باطل

Shaykh Muḥammad Nāsir al-Dīn al-Albānī, as-Silsilah as-Sahīhah 1/755
ناصر الدين الألباني، السلسلة الصحيحة ١/٧٥٥
http://shamela.ws/browse.php/book-9442/page-750

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Abū 'Umar reported that Sahl Ibn Abdillāh At-Tustarī (rahimahullaah) said:
وَقَالَ أَبُو عُمَرَ: \" بَلَغَنِي عَنْ سَهْلِ بْنِ عَبْدِ اللَّهِ التُّسْتَرِيِّ، أَنَّهُ قَالَ:

“There is no one who innovates something into knowledge except that he will be asked about it on the Day of Judgement;
«مَا أَحْدَثَ أَحَدٌ فِي الْعِلْمِ شَيْئًا إِلَّا سُئِلَ عَنْهُ يَوْمَ الْقِيَامَةِ

If it agreed with the Sunnah, then he is safe,
فَإِنْ وَافَقَ السُّنَّةَ سَلِمَ

And if not, then that is ruin.”
وَإِلَّا فَهُوَ الْعَطَبُ»

Ibn ʿAbd al-Barr al-Namarī, Jāmi Bayān al-'Ilm wa Fadluhu #2116 2/1082
ابن عبد البر، جامع بيان العلم وفضله #٢١١٦ ٢/١٠٨٢
http://shamela.ws/browse.php/book-22367/page-1413

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‘Abdur-Rahmān ibn Mahdee (may Allāh have mercy on him) said:
* وعن عبد الرحمن بن مَهدي رحمه الله قال:

“If I did not hate that Allāh be disobeyed,
لولا أَنِّي أَكْرَهُ أن يُعصى الله،

I would have wished that there was no one left in the whole city except that he has backbitten me!
لتمنَّيتُ ألا يبقى أحدٌ في المِصْرِ إلاَّ اغْتابني!

What is more rewarding than a man finding a good deed (written) in his book for something he did not even do?!”
أيُّ شيءٍ أهنأُ من حَسنةٍ يجدُها الرجلُ في صحيفَتِه لم يَعْمَلْ بها؟!.

Al-Siyar 2/817

[السير (تهذيبه) 2/ 817]

Aḥmad al-Tayyār, Hayāt as-Salaf 1/235
أحمد الطيار، 17505 ١/٢٣٥
http://shamela.ws/browse.php/book-17505/page-232

Imām al-Dhahabī, Siyar Aʿlām al-Nubalā 9/195
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٩/١٩٥
http://shamela.ws/browse.php/book-10906/page-5861

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Al-Dhun-Nūn Al-Misrī (rahimahullaah) used to say: “How can I be happy with my deeds, whilst my sins are overcrowded, or how can I be happy with my deeds, whilst the end result of my affair is unknown.”

قَالَ وَسَمِعْتُ ذَا النُّونِ، يَقُولُ: \" مِنَ المُحَالِ أَنْ يَحْسُنَ مِنْكَ الظَنُّ وَلَا يَحْسُنَ مِنْهُ المَنُّ، قَالَ: وَسَمِعْتُهُ يَقُولُ: كَيْفَ أَفْرَحُ بِعَمَلِي وَذُنُوبِي مُزْدَحِمَةٌ، أَمْ كَيْفَ أَفْرَحُ بِأَمَلِي وَعَاقِبَتِي مُبْهَمَةٌ \"

Abu Nuaym al-Isfahani, Hilyatu Al-Awliyâ 9/384
أبو نعيم الأصبهاني، حلية الأولياء وطبقات الأصفياء ٩/٣٨٤
http://shamela.ws/browse.php/book-10495/page-15286

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Sufyān Bin Uyaynah (rahimahullaah) said:
وقال سفيان بن عيينة رحمه الله:

“Indeed, I become angry with myself when I see you come to me, and I say to myself:
إني لأغضب على نفسي إذا رأيتكم تأتوني،

These people have not come to me, except due to the good thoughts they have about me.”
أقول: لم يأتني هؤلاء إلا من خير يظنون بي.

Al-Hilya 2/434

[الحلية (تهذيبه) 2/ 434].

Aḥmad al-Tayyār, Hayāt as-Salaf 1/397
أحمد الطيار، 17505 ١/٣٩٧
http://shamela.ws/browse.php/book-17505/page-393

Abu Nuaym al-Isfahani, Hilyatu Al-Awliyâ 7/285
أبو نعيم الأصبهاني، حلية الأولياء وطبقات الأصفياء ٧/٢٨٥
http://shamela.ws/browse.php/book-10495/page-11308

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“Those whom have earned Allāh's Anger, they are those who know the Truth but they act in opposition to it.”

الْمَغْضُوبِ عَلَيْهِمْ \" هُمْ الَّذِينَ يَعْلَمُونَ الْحَقَّ وَيَعْمَلُونَ بِخِلَافِهِ

Ibn Taymiyyah, Majmū’ al-Fatāwā 10/453
بن تيمية، مجموع الفتاوى ١٠/٤٥٣
http://shamela.ws/browse.php/book-7289/page-5033

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“Indeed, the completeness of humans revolves around two fundamental affairs:
فإنّ الكمال الإنساني مداره على أصلين:

Knowledge of the (difference between) truth and falsehood,
معرفة الحق من الباطل،

And giving precedence to (truth).
وإيثاره عليه.

The station of the creation in the sight of Allāh in this worldly life and the Hereafter do not vary,
وما تفاوتت منازل الخلق عند الله في الدنيا والآخرة

Except in accordance to their stations in these two fundamental affairs.”
إلا بقدر تفاوت منازلهم في هذين الأمرين.

Ibn al-Qayyim, Al-Dā wa Al-Dawā 1/220
ابن القيم، الداء والدواء ١/٢٢٠
http://shamela.ws/browse.php/book-98093/page-293

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Yūsuf Bin Asbāt (rahimahullaah) said: “Purifying one’s intention from what corrupts it is harder upon the worshippers than a prolonged striving in (worship).”

وَعَنْ يُوسُفَ بْنِ أَسْبَاطٍ، قَالَ: تَخْلِيصُ النِّيَّةِ مِنْ فَسَادِهَا أَشَدُّ عَلَى الْعَامِلِينَ مِنْ طُولِ الِاجْتِهَادِ.

Ibn Rajab, Jāmi’ Al-‘Ulūm Wal-Hikam 1/70
ابن رجب الحنبلي، جامع العلوم والحكم ت الأرنؤوط ١/٧٠
http://shamela.ws/browse.php/book-4268/page-19

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Muttarif Bin Abdillāh (rahimahullaah) said:
وَعَنْ مُطَرِّفِ بْنِ عَبْدِ اللَّهِ قَالَ:

“Righteousness of the heart is associated with righteous action,
صَلَاحُ الْقَلْبِ بِصَلَاحِ الْعَمَلِ،

And righteous action is associated with righteous intention.”
وَصَلَاحُ الْعَمَلِ بِصَلَاحِ النِّيَّةِ.

Ibn Rajab, Jāmi’ Al-‘Ulūm Wal-Hikam 1/71
ابن رجب الحنبلي، جامع العلوم والحكم ت الأرنؤوط ١/٧١
http://shamela.ws/browse.php/book-4268/page-20

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