Prophet ﷺ said: "Whoever wishes to know what Allāh has prepared for him, then he should look at what he has prepared for Allāh."

‎● [صحيح الجامع ٦٠٠٦]

Ibn Qayyim رحمه الله said: "The keys to the life of the heart lie in:

١. Reflecting upon the Qur'ān.
٢. Being humble before Allāh in secret.
٣. Leaving sins.

‎● {هدي الارواح الى بلاد الافراح صحفة ٤٥}

ʿAlī b. Abī Ṭālib رضي الله عنه said:

"Mention what you will of the greatness of Allāh, but Allāh is greater than anything you say.

And mention what you will of the Fire, but it is more severe than anything you say.

And mention what you will of Paradise, but it is better than anything you say."

‎● [الـمـجـالـسـة و جـواهـر الـعـلـم ٨٥٣]

The laughter of the Exalted concerning His servant, when he offers in his worship the greatest of what He loves. The Exalted laughs out of joy upon that just as He laughs in delight with His servant when the latter gives up his rest, his warm bed, and company of his beloved companion [i.e., husband or wife], for the sake of His service, reciting His words and singing His praise.

He also laughs when a man faces the enemy so fierce that his companions all flee, but he faces them and sells his soul to God and fights until he is killed in His love and seeking His pleasure.

He also laughs in delight with one who conceals his charity to a mendicant who had approached his group and they rejected [the beggar] but he stayed behind to secretly give charity to him such that none but God Almighty would see him. He laughs out of love for and joy in such a person. The same is true for the martyr when he meets Him on the Day of Resurrection, He laughs in delight with him to welcome him.

Ibn Al Qayyim’s side note :

There is nothing wrong with affirming these attributes [for God] at all, for it is a delight that is unlike anything else, and a laughter unlike anything else; it is of the same class as His pleasure, love, will, and all other attributes. It is of the same category, to be accepted without denial or assimilation i.e., anthropo-morphism]. Due to this, the deniers impose upon the affirmers something that is purely unjust, contradictory, and highhanded, for if [anthropomorphism] is a necessary implication of this, it would be an equally necessary implication of His mercy, will, wish, hearing, sight, knowledge, and all of the attributes. Why does this implication apply to some attributes and not others? Can an intelligent being find any difference between them? There is no alternative to either denying attributes in a pure and unqualified fashion or affirming all those that occur in scriptural texts. Serious people are not pleased with contradictory claims.

📕 Madarij al salikeen

Imaam Ibn al-Qayyim: “Whoever increases in worry and sadness must recite; Laa Ḥawla Walaa Quwwata Illaa Billaah.”

● [Zaad al-Ma'ād 4/183]

Shaykh al-Islām Ibn Taymiyyah رحمه الله said:

«الشيخ والمعلم والمؤدب أب الروح، والوالد أب الجسم»

"The scholar, the teacher and the one who teaches etiquettes are fathers of the soul, and the parent is a father to the body."

[مدارج السالكين • ٣/٧٠]

Imam Al-Shafie said

“A man does not become complete in this life except when he has four [qualities]:

1) religiousness (al-diyānah)
2) trustworthiness (al-amānah)
3) safeguarding [from sin] (al-ṣiyānah)
4) and sobriety (al-razānah).”

Al-Bayhaqī, Manāqib Al-Shāfi’ī 2/189.

‎Ahmad Ibn Hanbal رحمه الله said,

‎"The opinion of others is of no use to a man who knows his worth."

‎[Siyar alam al Nubala Pg. 211]

Imām as-Sa'dī said: "One of the best things is knowing that people who backbite you will never hurt you. They only hurt themselves."

‎● {الوسائل المفيدة ٣٠}