As-Salaam alaikum,
It is my pleasure to share with you the following words of wisdom, coming from prominent Sheikhs in the world of Islam.... for our perusal and use in everyday life. Here we go:--
(1) "Sadness departs with a sajda. Happiness comes with a sincere Du'a. Allah does not forget
the good you do. Nor does He forget the good you did to others and the pain you relieved
from them. Nor will He forget the eye which was about to cry but you made it laugh. Live
your life with this principle: 'Be good even if you don't receive good, not because of others
sake but because Allah loves those who do good.'-- Imam Ibn al-Qayyim.
(2) "A person is not a sincere repenter as long as there is no remorse in his heart, no Instighfar on
his tongue, and as long as he does not abandon sins, and as long as he does not strive in Ibaadat.
Only then will he be a sincere repenter."-- Sheikh Ahmad Hawaari.
(3) "Happy is he who wakes up in the morning and Ibaadat is his occupation, solitude is his abode,
the Aakhirat is his focus, death is his concern and with Taubah he hopes for the Mercy of
Allah."-- Sheikh Mansur Ammar.
(4) "The balm for the heart is in: Companionship with the Saliheen; Tilaawat of the Qur'an abundantly;
an empty stomach; Sallat during the night (Tahajjud) and Weeping in the late hours of the night as
a result of Khauf."--Sheikh Ahmad Ibn Aasim al-Antaaki.
Shaykh al-Islam Mawlana Husayn Ahmad Madani (may Allah swt shower His mercy upon him) advised,
‘‘Spend every moment of your life in the remembrance of Allah swt and in the service of deen. Be mindful of death and that which is to come after it.’’
Malfuzat Hadrat Madani, p.84 (Delhi: Dar al-Isha‘at, July 1998 ed.) by Mawlana Abu ‘l-Hasan Barah Bankwi
Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned the following to a person who was overcome by depression and grief:
What is the need for such worry and grief? When a person is overcome by depression and grief, I generally advise them to engage in a certain muraaqabah (meditation). This meditation is a cure for all types of depression, worries and anxieties. The method of this meditation is for one to always reflect and ponder over the fact that “Allah Ta‘ala loves me and wants the best for me”. In the Qur’aan Majeed, Allah Ta‘ala says that He is the true friend and guardian of the believers. Hence, Allah Ta‘ala always decides the best for His servant. If any person experiencing depression and grief engages in this muraaqabah, then he will find that all his worries and anxieties will come to an end.
An example through which this muraaqabah can be understood is the love of the mother for the child. Every child believes that his mother loves him and wants what is best for him. Despite this, the mother still does certain things that outwardly seem unpleasant to the child. In some instances, she even reprimands and disciplines the child. However, even though the child gets scolded by the mother, the child feels satisfied that his mother has the utmost love for him, and that whatever she is doing is for his benefit.
Hadhrat Maulana Mufti Muhammad Taqi Usmani دامت برکاتہم said,
“This idea has crept into and firmly settled on, our hearts that what the western nations are doing is worth emulation and the Sunnah of the Holy Prophet صلى الله عايه وسالم is – God forbid – an ordinary issue, unworthy of being followed. It is rather a hurdle and hindrance in the path of progress. Consider! What harm will fall on us if we take our food with the right hand?
Our malady is that the evil of slavery to the west has over-powered our minds. We have given up slavery to the Holy Prophet صلى الله عايه وسالم and become slaves to the western powers, with the natural result that we are living and dying in slavery. We have become entangled in this slavery so badly that we now see no way out of it.
The fact, however, remains that we cannot get out of this slavery, nor can we attain honour and superiority in this world unless we accept slavery to the Holy Prophet صلى الله عايه وسالم in the true sense and follow in his footsteps.”
-Islahi Khutbaat: Discourses on Islamic Way of Life, Vol: VII, pg. 184
Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) once mentioned:
The environment in certain places is extremely dangerous to one’s Imaan. In such environments, it is necessary for one to guard his gaze from sin at all times. When a person misuses his eyes and looks at haraam, then the first effect of this sin is that he no longer perceives the motivation and enjoyment in his ibaadaat. The second effect of this sin is that his ibaadat begins to decrease. The third effect of this sin is that a person becomes inclined towards sins and thereafter falls deeper into committing evil deeds. May Allah Ta‘ala protect us all from the evils and harms of environments where sin takes place.
Questioner: Someone who loves a person for the sake of Allaah, must he say, “I love you for the sake of Allaah,” to him?
Al-Albaani: Yes, but loving [someone] for the sake of Allaah has a huge price, only very few people pay it. Do you know what the price [to be paid] for loving someone for Allaah’s sake is? Do any of you know the price?
Let whoever knows give us the answer.
Someone present: Allaah’s Messenger “There are seven whom Allaah will shade with His shade on the day when there will be no shade except His …” one of the categories mentioned are two men who love each other for Allaah’s sake, who get together for that reason and part for it too.
Al-Albaani: This is correct in and of itself but it is not the answer to the question, it’s an approximate definition of loving for the sake of Allaah but not a conclusive one.
My question was what is the price that two people who love each other for the sake of Allaah must give one another? And I’m not referring to the reward in the Hereafter. What I’m getting at from the question is what is the practical proof that two people love each other for the sake of Allaah ? Because two people may love each other but their love is nominal, not real.
So what is the proof of true love?
Someone present: “That he loves for his brother what he loves for himself.”
Al-Albaani: This is the characteristic of love or [at the very least] one of the characteristics of love …
Someone else: Allaah said, “Say: ‘If you love Allaah , then follow me and He will love you.’” [Aali-’Imraan 3:31]
Al-Albaani: This is the correct answer to another question.
Someone present: Maybe the answer can be found in the authentic hadith, “There are three things if found in a person, he will experience the sweetness of faith …” one of which is two people who love each other for Allaah’s sake.
Al-Albaani: This is the effect of loving someone for the sake of Allaah, [that you find] a [certain] sweetness in your heart.
Someone present: The Most High said, “By Time! Indeed, mankind is in loss. Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.” [Surah Asr 103]
Al-Albaani: Well done. That is the answer.
And an explanation of that is that if I really love you for the sake of Allaah I would persist in advising you, and you would do the same. Persevering in advising one another is very rare between those who claim to love each other, this love might have some sincerity in it, but it is not complete, because we try to make an allowance for the other, afraid that the other person will become angry, that he will flee … and so on.
It is in light of this that [you can see that] the cost of loving someone for the sake of Allaah is that each person shows sincerity towards the other by advising him, always and forever telling him to do good and preventing him from bad—he is more constant in advising him than that person’s own shadow is close—for this reason it has been authentically reported that when parting from one another, one of the habits of the Companions was that one of them would read to the other, “By Time! Indeed, mankind is in loss. Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.” [Surah Asr 103]
We all wish to secure our rewards that are earned through ‘ibaadat. Hence, Nabi (sallallahu ‘alaihi wasallam) in a lengthy hadeeth explained to the Sahaabah (radhiyallahu ‘anhum) that the manner in which one would secure and preserve his rewards will be through the protection of the tongue. The misuse of the tongue can be extremely disastrous. A fifty year long standing friendly relationship can be shattered just by uttering one sentence. A long-lasting marriage can be broken just by the utterance of the words of divorce. Controlling the tongue is a means of earning oneself immense rewards.
http://ihyaauddeen.co.za/?p=13106
"Surely my prayer and my sacrifice and my life and my death are (all) for Allah, the Lord of the worlds." 6:162
insha'Allah The whole day will pass with intention of iklaas/sincerity even though one may forget to make individual intention before any action/amal during the day.
The reviver of Sunna, Shaikh Mawlana Abrarul Haqq (Allah have mercy on him) said,
‘The tahajjud salahin itself has the property to make an individual righteous, pious and a friend (wali) of Allah .’
‘There are some medicines that have the property of working both at preventing the disease (prophylaxis) and eradicating it (treatment). Similar is the case of tahajjud. It eradicates the sinful deeds and nurtures the resistance for indulgence in sinful.’
The elder of the home is required to be a few steps ahead of the rest of the family in Deeni issues. The child feels that whatever my parents do is right. If the parent is chatting on his cell-phone secretly, or has a casual relationship with the opposite gender, the child feels that there is nothing wrong in this. The child then lands up in committing major wrongs and vices. Therefore, the parents need to be extremely careful, even in the choice of words they speak.
Ibn Taymiyyah in a letter to Syria after his prison release
''May Allah be pleased with you. You know that I have never wished a single Muslim to get into any trouble of any sort; then, how can I desire that my friends (scholars and theologians) should come to grief on account of me? I have no complaint, nothing to grumble against anyone; on the contrary, I have a greater love and respect for them all- for their learning and status as they verily deserve.
If someone opposes another man, he is either a scholar and man of principle, or an evil-hearted wrong-doer and a sinner. In the former case he deserves our thanks and a goodly return from God; and, if he falls in the latter category one needs to pray for his redemption as well as for me and all the believers.
I do not want that anyone should be avenged for my sufferings or for leveling false allegations against me, for, I have already forgiven every one of them. I desire the well-being of every Muslim- the same as I desire for myself. All those persons who discredited me or deposed false evidence against me or caused trouble for me are not the least accountable so far as I am concerned; no responsibility lies upon them on my score.''
(Sayyed Abul Hasan ‘Ali Nadwi, Shaikh-ul-Islam Ibn Taymiyyah Life and Achievements, page # 43-44)
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Messenger 
“There are seven whom Allaah 
in a letter to Syria after his prison release
be pleased with you. You know that I have never wished a single Muslim to get into any trouble of any sort; then, how can I desire that my friends (scholars and theologians) should come to grief on account of me? I have no complaint, nothing to grumble against anyone; on the contrary, I have a greater love and respect for them all- for their learning and status as they verily deserve.
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