عَنْ أَبِي بَكْر الصَّدَّيقِ رَضِيَ اللهُ عَنْهُ قَال لَسْتُ تٓارِكًا شَيْأً كَانَ رَسُولُ الله صَلَّ اللهُ عَلَيْه واَلِهِ وَسَلَّمَ يَعْمَلُ بِهِ إِنَّي أخْشَى إِنْ تَرَكْتُ شَيْأً مِنْ أَمْرِهِ أنْ أزِيغَ

Abū Bakr as-Ṣiddīq رضي الله عنه said: "I do not leave anything the Prophet ﷺ used to do except that I do it too, indeed I fear if I leave anything from from his commandments I would become misguided."

● {الإبانة عن شريعة الفرقة الناجية لابن بطة ١/٢٤٦}

Ibn al-Qayyim رحمه الله:

It is said,

'Patience is that intellect and religion stand firm when faced with lusts and desires.'

The meaning of this is that human nature runs after that which it loves, but intellect and religion prevent it. As such the two are at continuous war with each other, and this war has its ups and downs. The battlefield is the heart, patience, courage and firmness.

['Idatu'l-Sābirīn wa Dhakīratu'l-Shākirīn]

Ibn al-Qayyim رحمه الله said:

"Indeed a servant will come on the Day of Judgement with good deeds to the extent of mountains, however he then finds that his TONGUE destroyed all of them."

‎[الداء والدواء للإمام ابن قيم الجوزية صحفة ٣٥٧]

Sheikh Ibn al-'Uthaymīn [رحمه الله] said: "The pain of labour (i.e. a woman giving birth) removes sins from her."

● [Fatāwā al-Mar'ah, (5/112)]

Imam al-Awza'ee said: ❝Making a promise by saying Inshā'Allah with the intention of not fulfilling it is hypocrisy.❞

● [Jāmi' al-'Uloom, (2/482)]

Ibn Abbas رضي الله عنه said: "Every soul will blame itself on the Day of Judgment. The doer of good will regret that he did not increase in good deeds, and the sinner will regret that he did not repent from his sins."

● [Ighathatul Lahfaan pg.105]

Ibn al-Qayyim رحمه الله said:

The door of success has been closed against the creation due to six matters:

1. Being preoccupied with grace without being grateful

2. Interest in knowledge and neglecting action

3. Rushing to sin and delaying repentance

4. Being attracted by the company of the righteous but failing to follow their deeds

5. Strongly desiring the worldly life, while it turns away from them

6. Turning away in heedlessness from the Hereafter, while it is drawing near to them

[al-Fawā’id | Pg. 295]

Salih al-Mirri said: “Whenever Malik Ibn Dinar came to a clean place, he would say to Thaabit: “Perform a prayer here because it could be tomorrow that this land will witness this for you."

● [Sifat as-Safwah, 2/196-197]

📌 Reasons for Unanswered Du’ā

Ibn al-Qayyim رحمه الله said:

“And such is du’ā, for it is one of the strongest factors that repels evil, and brings about desired good.

However, it is possible that its effects are not seen, either because of a weakness in the du’ā — for example, the du’ā is not beloved to Allāh, since it contains in it transgression, or because of a weakness in the heart of the one making du’ā. So the heart does not turn to Allāh, and unify its energy in asking for it while it makes the du’a, so it is like a very weak bow, from which the arrow leaves with weakness.

Another cause for which the du’a is not answered is the presence of a preventing factor, such as eating haram sustenance, or being unjust, or there being a layer of filth due to sins over the heart, or that the heart has been overtaken by play and heedlessness.”

[Du'ā: The Weapon of the Believer
| Pg. 165-166]

The verse that made Iblīs cry.

‎وَالَّذِينَ إِذَا فَعَلُواْ فَـحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللَّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ

Translation: If they fall in sin or wrong their souls, they remember Allaah and ask forgiveness for their sins.

Anas b. Malik: When this verse was revealed, Iblīs cried.

‎● {تفسير ابن كثير ٣:١٣٥}

Ibn al-Qayyim رحمه الله said:

I once attended fajr prayer with Ibn Taymiyyah رحمه الله he then sat and remembered Allāh until it was nearly midday. He then turned around and said to me,

“This is my early morning meal, if I do not take this breakfast, my strength will drop.”

[Al-Wābil as-Sayyib | Pg. 60]

‎Ibn al-Qayyim رحمه الله:

“The path always starts with trials and tests, then comes the period of patience and reliance [upon Allāh], and the end is enlightenment, guidance and victory.”

[Shifā al-Alīl | Pg. 247]

Imām Aḥmad said: "If you wish that Allāh is continually with you as you like, then you should continually be with as He likes."

● [البداية والنهاية ١٠/٣٣٠]

Ibn Taymīyyāh said: "The Arabic language itself is part of Islām, and knowing Arabic is an obligatory duty.

If it is a duty to understand the Qurʾān and Sunnah, and they cannot be understood without knowing Arabic, then the means that is needed to fulfill the duty is also obligatory.

● {Iqtidā‘us-Sirātil-Mustaqīm, Volume: 2, Page: 207}