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sulaiman-salafi:

The scholars are our seniors, in knowledge and in age. Consequently, they precede us in speaking about this religion. So before you run your mouth, interpreting ayaat and ahadeeth based upon your intellect, think to yourself: Who, from Ahlul ‘Ilm, has preceded me in this statement?

— Imam Shafi’i (rahimahullah) [At-Tadhkirah v. 1 p. 203]

— Ibn Al-Qayyim (rahimahullah) [Al-Fawaa’id] (via byyourmercyallah)

(via ummzayd)

By Shaykh Abdul ‘Azeez ibn Baaz (rahimahullah)

Therefore, the only thing that will save you and protect you from Fitnah, by the permission of Allaah, is: judging by the Book of Allaah and the Sunnah of His Messenger (salAllaahu ‘alaihi wa sallam), and that is by returning back to Ahlus-Sunnah and the scholars of the Sunnah, who have the understanding of the Book of Allaah and the Sunnah of His Messenger (salAllaahu ‘alaihi wa sallam), and studied very well, knowing their rulings and adhering to them.

Therefore, it is obligatory upon every individual in the Ummah — including mankind and jinn, Arabs and non-Arabs, men and women — to judge by the Book of Allaah and the Sunnah of His Messenger (salAllaahu ‘alaihi wa sallam), and to adhere to the methodology of the Salaf of the Ummah…

…As for the hadeeth that is narrated from the Prophet (salAllaahu ‘alaihi wa sallam) regarding sitting down at time of Fitnah, this is known with the people of knowledge and its details are as follows:

The Messenger of Allaah (salAllaahu ‘alaihi wa sallam) said:

“There shall soon be a Fitnah: the one who sits in that time is better than the one who stands, and the one who stands is better than the one who walks, and the one who walks is better than the one who hastens to it. And the closer you get to it, the closer it would get to you. Therefore, whoever is able to seek refuge in a shelter, let him do it.”

[Bukhari (3602), Muslim (6886); narrated by Abu Hurairah (radiAllaahu ‘anhu)]

The temptations that are meant in this hadeeth are the ones that are vague and ambiguous, and the way of truth in them is unknown; rather it is mixed up. Such are the temptations which the believer is advised to abstain from and stay far away from it with whatever way necessary.

And this is similar to what is stated in his (salAllaahu ‘alaihi wa sallam) statement:

“There shall soon be a time in which the best wealth of the Muslim man will be his sheep which he will carry along with him to the peak of the mountain and the falling places of rain, fleeing with his religion from Fitan.”

[Bukhari (19), narrated by Abu Sa’eed al-Khudri (radiAllaahu ‘anhu)]

When the Prophet (salAllaahu ‘alaihi wa sallam) was asked: Who is the best among the people? He (salAllaahu ‘alaihi wa sallam) replied:

“A believer who strives his utmost in Allaah’s Cause with his life and property.” They asked: “Who is next?” He (salAllaahu ‘alaihi wa sallam) said: “A believer who stays in one of the mountain paths worshipping Allaah, and leaving the people secure from his mischief.”

[Bukhari (2786), Muslim (1888), narrated by Abu Sa’eed al-Khudri]

The intent behind ‘Fitan’ in the above mentioned hadeeth are the bewildering ones, and it is upon the believer to stay away from them. But if it is a situation when the oppressor is obvious from the oppressed, and the truth is obvious from falsehood, in this case, it is obligatory upon him to follow the truth and be at the side of the oppressed, and oppose the oppressor and falsehood.

As the Prophet said: Aid your brother whether he is an oppressor or oppressed. He was asked:

“O Messenger of Allaah, how can I help him when he is an oppressor?” He said: “Prevent him from opression; that is helping him.”

[Source: The highly beneficial book The Position of the Mu’min At Times of Fitnah, by Shaykh ‘Abdul-Azeez bin ‘Abdillaah bin Baaz (rahimahullaah)]

— (via stayondeen)

(Source: salafitalk.net)

— Ibn Al-Qayyim (rahimahullah)

(Source: salafitalk.net)

When something predecreed happens to the servant, and it is something which he dislikes, then he must adopt six stances regarding it:

• The first: The stance of Tawheed: and that Allaah is the One Who decreed it, willed it, and created it. Whatever Allaah willed occurs, and whatever He did not will shall not occur;

• The second: The stance of Justice (al-‘Adl): And that His Judgement applies and occurs upon him, and whatever He ordains concerning him is fully just;

• The third: The stance of Mercy (ar-Rahmah): And that His Mercy in this decreed matter outweighs His Anger, and His punishing; and that Mercy is its basis;

• The fourth: The stance of Wisdom (al-Hikmah): And that His Wisdom -He the One free of all imperfections- necessitated that it should occur. He did not ordain it without purpose or frivolously.

• The fifth: The stance of Praise (al-hamd): And that He- the Perfect- deserves full praise for that, from every aspect.

• The sixth: The stance of Servitude (al-‘Uboodiyyah): And that he is entirely a slave, in every sense. The Judgements and Decrees of his Master apply and occur upon him, since he belongs to Him and is His slave. So He controls him such that he is under His Decrees which relate to the creation, just as He controls him in his being under His Judgements relating to the Religion. So it is fully appropriate that these Decrees occur upon him.”

[Source: Al-Fawaa’id, pp.46-47, of Imaam Ibnul-Qayyim (rahimahullaah), Translated by Aboo Talhah Daawood ibn Ronald Burbank (rahimahullaah)]

وبعد: فالإنسان ليس يشرف *** إلا بما يحفظه ويعرف
A person is not honoured or raised
Except by what he knows and has memorised

لذاك كان حاملو القرآن *** أشراف الأمة أولى الإحسان
For that reason the bearers of Qur’an
Are the nobles of this Ummah and its righteous

وإنهم في الناس أهل الله *** وإن ربنا بهم يباهي
And they are the people of Allah amongst Mankind *
And indeed our Lord has boasted of them

وقال في القرآن عنهم وكفى *** بأنه أورثه من اصطفى
He spoke of them in the Qur’an, and it is sufficient
That He gives it (the Qur’an) to those He has chosen **

وهو في الأخرى شافع مشفع *** فيه وفوله عليه يسمع
And in the Hereafter, it is an ardent intercessor
And its statement is something surely heard

يعطى به الملك مع الخلد إذا *** توجه تاج الكرامة كذا
By it a person is given the dominion and immortality
And likewise, he is given the crown of honour

يقرا ويرقى درج الجنان *** وأبواه منه يكسيان
He’ll read and ascend the ranks of Paradise by it
And his parents will also be clothed by it ***

فليحرص السعيد في تحصيله *** ولا يمل قط من ترتيله
So let a person strive to attain it
And let him never tire of its recitation.

[Source: Muqaddimah of ‘Tayyibat al-Nashr’]

(Source: qawaariyyah.wordpress.com)