Islamic Scholars inspirational quotes

As a warrior, who fights against an enemy, who equips and protects himself, he should do the same to overcome the worldly desires and interests.

Ibn Qayyim, The way to patience and gratitude, p 15

Allah support the just state even if it is non-Muslim, yet withholds His help from the oppressive state even if it is Muslim

Ibn Taymiyyah, Majmu’ Fatawa 28/63

To men of understanding, riches which cease at death have no value; for even though a man’s life is long, of what use will they be when it comes to an end.

Al-Ghazali, Counsel for Kings, p38

A generous man is free because he owns his money while a stingy man does not deserve to be called free because his money owns him.

Ibn al Jawzi, Disciplining the soul, p 38

The believer does the best deeds yet is most fearful [that his deeds will not be accepted]. If he were to spend a mountain of wealth [in charity], he would not feel sure [of the reward] until he sees it. The more righteous and pious he becomes, the more he fears. But the hypocrite (munafiq) says, “There are so many people, I will be forgiven, no problem”. So he does wrong and evil deeds yet hold foolish wishes about Allah.

Al-Hasan Al-Basri Al-Dhahabi, Siyar A’lam Al-Nubala 4:586

It is compulsory upon us to be brothers in Allah’s religion, to have mutual love for one another.

Al-Uthaymin, The Islamic awakening, p 51

Faith consists of speech and action, it increases with obedience and decreases with disobedience.

Ibn Hanbal, Foundation of the sunnah, p 46

None will be victorious tomorrow except for one who meets Allah with a sound heart.

Ibn Rajab, The key to paradise, p 55

Whoever is accustomed to patience, his enemy fears him. But whoever finds it too difficult to apply, his enemy will readily dare to attack him and do him harm.

Ibn Qayyim, The way to patience and gratitude, p 21

Allah is the lord and owner of everything; there is no Lord except Him. He is the God of everything. In the heavens, He is God. On earth He is God. There is nothing worthy of worship in the heavens or the earth except Allah, and if there were other gods besides Allah, the heaven and the earth would be ruined.

Ibn Taymiyya, Principle of love and desire, p 34

Every man thinks that his wisdom is perfect and the greatest fool is he who rests satisfied with the knowledge that his intellect is perfect.

Imam Ghazali, Ihya Ulum Al Din, p 62

The heart is a king and the other members of the body are its soldiers. Hence, if the heart is good, so also will its soldiers be; and if the heart is full of evil and hatred, its soldiers will be likewise.

Abu Hurairah, The book of faith, p 197

Allah (Glorified and Exalted is He) has made patience as firm as a horse that never stumbles and as effective as a sharp sword. Therefore, it is always regarded as a basic step of victory, there is no victory without patience. It is more sufficient for people than the strongest weapon.

Ibn Qayyim, The way to patience and gratitude, p j

There is no complete happiness and total enjoyment but in the love of Allah and in practicing the acts instructed by Him. This love is attained through the rejection of all others, and this is the reality of Laa ilaaha ill-Allah.

Ibn Taymiyyah, Letters from prison, p 16

A person will be able to benefit from his enemy in a way that he cannot benefit from his friends, and that is because an enemy mention’s one’s flaws but a friend hides them.

Ibn al Jawzi, Disciplining the soul, p 90

The dead heart. This is the heart that contains no life. It does not know it’s Lord and it does not worship Him by obeying with His command and doing that which He loves and is pleased with. Instead,it is a slave to its bodily desires, temptations, and pleasures…Whether they lead to the displeasure of its Lord and His anger or not. Therefore it worships other than Allah. It directs its love, hope, pleasure, glorification, and submission to other than Him. If it loves, it loves for the sake of its base desires, it if hates, it hates for the sake of its base desires.

Ibn Rajab, The key to paradise, p 90

I advise you to enjoin what is good and forbid what is evil as much as you possibly can, for these two practices are from the most important of obligatory acts in Allah’s religion.

Al-Uthaymin, The Islamic awakening, p 124

The holder of authority(the ruler)should notbe dominated by pride; for pride gives rise to the dominance of anger, and will impel him to revenge. Anger is the evil genius and blight of intellect.

Al-Ghazali, Counsel for Kings, p 25

When the weaknesses of the heart are removed, Allah’s grace and bounty rushes to the man from every side.

Ibn Qayyim, The way to patience and gratitude, p 70

The habit of Allah about the creature,in general,is that He brings relief after pain and ease after hardship.

Ibn Taymiyyah, Sharh Al-aqeedat-il-wasitiya, p 133

Whoever thinks deeply about people of high striving will know that they are no different from himself, when it comes to what they are created from, them being human beings. However the love of laziness, relaxation has wounded and chained him. So they have walked away while he stood still. If he had moved the foot of determination, he would have reached what they reach.

Ibn al Jawzi, Disciplining the soul, p 92

Whoever is truthful in his creed (“None has the right to be worshiped but Allah”) will not love any but Him. He will not hope in any but Him. He will not fear any but Him. He will not place his reliance on any but Him. Any bit of his desires and giving preferences to his soul will then vanish. However, let it not be assumed that the lover (to Allah) is required to be error-free, rather it is required of him to make compensations for his errors.

Ibn Rajab, The key to paradise, p 61

The “good life” is having a cheerful, peaceful, and relaxed heart, even if one is in the most difficult of circumstances.

Al-Uthaymin, The Islamic awakening, p 24

God has reserved for the pious what no eye has seen, no ear has heard and no heart has conceived. Some say that man knows nothing of Paradise except its attributes and names. Others hold that some are mere patterns and some are identical with the realities which these names signify. Likewise, others hold that limit to the knowledge of God is one’s inability to reach it.

Imam Ghazali, Ihya Ulum Al Din, p 17

The goal of those loyal to Allah, His successful party and victorious soldiers, is repentance. And due to this, this religion is a mixture of affirming Allah’s true Oneness and seeking His forgiveness.

Ibn Taymiyyah, Letters from prison, p 16

As long as the slave (of Allah) is indulged in the remembrance of Allah and constantly turning to Him, the rains of His mercy will shower his heart richly.

Ibn Qayyim, Inner dimension of the prayer, p 19

A father should know that his child is a trust placed in his hands, so he should make him avoid bad company from a young age. He should teach him the good, for a child’s heart is empty and accepts anything that is given to it. He also should make him love shyness and generosity… He should tell him the stories of the righteous, make him avoid love poetry because it is a seed of corruption, he should not prevent him from reading poems about generosity or courageousness, so that he exalts these characteristics and become courageous. If he makes a mistake he should overlook it. His teacher should expose his secrets and mistakes, he should not reprehend him except in private. He should prohibit excessive eating, excessive sleeping… He should be treated with physical exercises…If he chooses to exhibit a bad characteristic, he should be deterred from it excessively before it becomes a habit, and it is fine to discipline him if lenience is of no use. Luqman told his son “O son! Disciplining the son acts as nourishment for sowing seeds”. If the boy is aggressive, his father should be lenient with him. Wise people used to say “Your son is like your flower the first seven years, and your servant for the second seven years. By the time he reaches fourteen, if you have been good to him then he will be your partner, and if you were bad to him then he will be your enemy”. A child should not be beaten or offended after he reaches puberty, because then he will hope to lose his father so that he may have his way.

Ibn al Jawzi, Disciplining the soul, p 100

Whoever loves something and follows it, making it is his goal and objective, basing his allegiance and enmity on it, has worshiped it.

Ibn Rajab, The key to paradise, p 43

Do not let the hatred you have for a people to lead you into being unjust, for justice is compulsory.

Al-Uthaymin, The Islamic awakening, p 68

The (real) wealth which has value is that which is lasting and eternal. The lasting gift(from God) is faith, which is the eternal wealth.

Al-Ghazali, Counsel for Kings, p 38

A person should pause a little at the end of each verse (ayah) he recites from al –Fatihah to wait for a response from his Lord; as if he is waiting to hear Him say, “my slave has praised me” when he recites.

bn Qayyim, Inner dimension of the prayer, p 33

If the heart is purified by faith, then the body is purified by Islam, which is part of faith.

Ibn Taymiyya, The book of faith, p 24

A person who is angry at another should not punish him while he is angry, that is if he deserves to be punished at all. He should rather wait until he calms down so that his punishment is equal to the offense not equal to his anger.

Ibn al Jawzi, Disciplining the soul, p 55

You must learn about the situation of the one you are calling (to Islam). What is his level of knowledge? And how good is he in arguing and debating? You apprise yourself of these matters so that you can prepare for him and then discuss with him and debate with him. If you enter into a debate with one who is stronger than you in argumentation, and who then overcomes you with his arguments, however false they may be, a large spot will stain the truth, and you will have been the cause of it. Do not think that one who is upon falsehood will always be beaten.

Al-Uthaymin, The Islamic awakening, p 33

The heart is in partnership with the nafs(inner self) in evil and good, punishment and reward, praise and condemnation. Indeed, the nafs is intrinsically rebellious, always seeking to break out of its condition of slavery to Allah and inclined to ignore the rights of Allah as well as the rights of mankind. Nevertheless, the heart follows and submits to the nafs whenever it is dominated and strong, and conversely,the nafs follows and submits to the hearts whenever the latter is dominated and strong.

Ibn Qayyim, Inner dimension of the prayer, p 55

Mercy is from the strong on the weak.

Ibn Taymiyyah, Sharh Al-aqeedat-il-wasitiya, p 70

As one’s knowledge of Allah increases, so too does one’s sense of embarrassment before his closeness and sight.

Ibn RajabThe key to paradise, p 64

Anger is a place in the nature of human beings to keep harm away from him and so that he can take revenge from the one who harms him. However, what is disliked is excessive anger, as it disturbs one’s soundness, makes one imbalanced and immoderate, such a person starts to make wrong decisions which may even affect the one who is angry more than the person he is angry at.

Ibn al Jawzi, Disciplining the soul, p 51

There is nothing from among the actions, the abandonment of which constitutes disbelief except for the prayer.

Ibn Hanbal, Foundation of the sunnah, p 26

Forbid evil, uphold and establish what is good, and invite others to Allah, day and night, as much as you are able.

Al-Uthaymin, The Islamic awakening, p 49

Allah the Most high, made the prayer the means through which people can be near Him, invoke Him, earn His love,and enjoy His company.

Ibn Qayyim, Inner dimension of the prayer, p 26

Upon death, man’s spirit descends to the supreme Lord, to whom it was already attached to by nature.

Ibn Qayyim, The way to patience and gratitude, p 68

Everyone is born upon the fitrah(original deposition) of Islam, which is to worship Allah alone, and that is based on knowledge and love.

Ibn Taymiyya, Principle of love and desire, p 288

It is well known that every believer hates what Allah hates and loves what Allah loves and therefore they will hate any form of love that Allah hates.

Ibn Taymiyya, Principle of love and desire, p 284

This world is a bridge and a bridge should not be taken as a home.

Ibn al Jawzi, Disciplining the soul, p 34

When the heart is filled with love for Allah, then there is no more room left in it for it to take on board the desires of the soul.

Ibn Rajab, The key to paradise, p 53

Allah’s book is in our hands for us to return to it, to ponder over its meanings, and then to apply its teachings.

Al-Uthaymin, The Islamic awakening, p 25

Suppose a ship is to arrive at a certain well-wooded island. The captain of the ship tells the passengers that he will stop a few hours there and that they can go on shore for a short time, but warns them not to delay too long. Accordingly, the passengers go ashore and wander in different directions. The wisest, however, returns after a short time, and, finding the ship empty, choose the most comfortable places in it. A second band of the passengers spends a some what longer time on the island, admiring the greenery of the trees and listening to the song of the birds. Coming on board, they find the best places in the ship already occupied, and have to satisfy themselves with the less comfortable ones. A third party wanders still farther, and, finding some brilliantly colored stones, carry them back to the ship. Their lateness in coming on board compels them to occupy themselves away in the lower parts of the ship, where they find their loads of stones, which by this time have lost all their brilliancy, very much in their way. The last group goes so far in their wanderings that they get quite out of reach of the captain’s voice calling them to come on board, and at last,he has to sail away without them. They wander about in a hopeless condition and finally either perish of hunger or fall prey to wild beasts. The first group represents the faithful who keep distant from the world altogether and the last group the infidels who care only for this world and nothing for the next. The two intermediate classes are those who preserve their faith but entangle themselves more or less with the vanities of things present.

Al –Ghazali, The achemy of happiness, p 23

Eternal success and happiness are so much more desirable(compared to) a short joy in the brief period of our lives.

Ibn Qayyim, The way to patience and gratitude, p 63

If a man leaves his desires and reforms his heart, he will observe fascinating wonders.Allah’s grace and generosity are withheld because of man’s inner corruption.

Ibn Qayyim, The way to patience and gratitude, p 70

The heart is the essential part; if it has knowledge and will, all the body will necessarily be influenced.

Ibn Taymiyya, The book of faith, p 197

A person who loves leadership and authority should know that he will think leadership is great until he attains it. If he attains it, it becomes poor and he will seek what is higher than it. For the enjoyment disappears [after it is achieved]. The sins remain [after they are committed], as well as risking oneself and religion.

Ibn al Jawzi, Disciplining the soul, p 35

Love and desire are the basis of every movement in the world.

Ibn Taymiyya, Principles of Love and desire, p 11

Nothing can simultaneously exist and not exist.

Ibn Taymiyya, Against the greek logicians, p 36

You will not find anyone who is more peaceful in his mind and more tranquil in his heart than a believer.

Al-Uthaymin, The Islamic awakening, p 23

No one is called intelligent except he who knows and does good and abandon evil.

Ibn Taymiyya, The book of faith, p 38

You should call people to the truth, but invite them to it with gentleness, with ease, and with good words.

Al-Uthaymin, The Islamic awakening, p 52

Whoever knows Allah truly, will make all his deeds sincere to him.

Ibn al Jawzi, Disciplining the soul, p 62

The believer is protective of his honor and Allah is also protective of His honor, but Allah’s protectiveness of His honor is greater.

Ibn Taymiyya, Principle of love and desire, p 275

Now the rational soul in man flourishes in wonders, both of knowledge and power. By which he masters arts and sciences. He can pass in a flash from earth to heaven and back again. He can map out the skies and measure the distances between the stars. He can also draw the fish from the sea and the birds from the air, and subdue to his service the animals, like the elephant, the camel, and the horse. His five senses are like five doors opening on the external world. But, more wonderful than this, his heart has a window which opens on the unseen world of spirits. In the state of sleep, when the paths of the senses are closed, this window is opened and man receives impressions from the unseen world and sometimes visions of the future. His heart is then like a mirror which reflects what is pictured in the Pill of Fate.

Al–Ghazali, The achemy of happiness, p12–1

As the slave submits to the divine Law of his Lord as well as His universally decreed judgment by demonstrating his servitude to Him and abstaining from following his desires and sins, he will be as if he’s saying: I am destined to bear the title of Islam properly.

Ibn Qayyim, Inner dimension of the prayer, p 70

It is not enough for you to memorize Allah’s book and the hadith from the prophets Sunnah without having a sound understanding of what Allah and His messenger intended in any given instance.

Al-Uthaymin, The Islamic awakening, p 36

The fruit of fasting is the purification of the soul. The fruit of zakat (obligatory alms) is the purification of wealth, the fruit of Hajj(pilgrimage) is forgiveness

Ibn Qayyim, Inner dimension of the prayer, p 71

Every religion other than Islam is null and void.

Ibn Taymiyya, Principle of love and desire, p 57

The structure of the (human) body should be studied not only by those who wish to become doctors but by those who wish to attain a more intimate knowledge of God.

Al–Ghazali, The achemy of happiness p14

This life is but a lowly pursuit of leadership and wealth and its reality is worthless.

Ibn Taymiyyah, Letters from prison, p 25

Wudu is the prescribed ritual whereby dirt and filth are cleansed and removed so Allah’s believing slave may stand pure in His presence.

Ibn Qayyim, Inner dimension of the prayer, p 27

Patience can sometimes be even harder during times of ease.

Ibn Taymiyya, Principle of love and desire, p 241

The affairs of righteous people, be it in their rest or motion, upon taking a bite of food, or a sip of a drink, in their words or silences, in a state of sleep or awakening–is always earning them reward and counted in their favor.

Ibn Qayyim, Inner dimension of the prayer, p 24

The true greatness of man lies in his capacity for eternal progress, otherwise,in this temporal world, he is the weakest of all things, being subject to hunger, thirst, heat, cold,and sorrow.

Al–Ghazali, The achemy of happiness, p15

The feeling of bitterness one endures (in the last part of the prayer) is due to his recognition that all this lasts only as long as he is praying. At this stage, the heart cannot but feel burdened and troubled knowing that all this is about to end and that he is about to return to these worldly affairs and concerns. This disturbs the worshiper to the point that he starts wishing that this prayer was the final act of his life. However, this kind of feeling cannot be experienced except by those whose hearts are alive with the remembrance of Allah and who are conscious of the negative effect that mankind leaves on their heart

Ibn Qayyim, Inner dimension of salah, p 69

Praise is not learnt by Iman without works but only by Iman accompanied by work.

Ibn Taymiyya, The book of faith, p 191

Having the heart in harmony with the tongue when saying that Allah is the Greatest will strip the heart from the attire of arrogance.

Ibn Qayyim, Inner dimension of the prayer, p 30

The basis of praiseworthy love is what Allah has commanded his creation to do and the reason for creating the creation, which is to worship Him alone without partners; and worship requires the utmost degree of love and humility.

Ibn Taymiyya, Principle of love and desire, p 13

A person’s love for himself prevents him from viewing his hidden flaws as flaws.

Ibn al Jawzi, Disciplining the soul, p 89

Love is the seed of happiness, and love for God is raised and developed by worship.

Al–Ghazali, The alchemy of happiness, p19

Inviting others to the way of Allah is a compulsory duty.

Al-Uthaymin, The Islamic awakening, p 135

This world is a stage or market-place passed by pilgrims on their way to the next(life).

Al–Ghazali, The alchemy of happiness, p21

Allah created mankind solely to worship Him, and He created everything else to be at mankind’s service.

Ibn Qayyim, Inner dimension of the prayer, p 25

The Divinely Decreed Punishment comes in two forms: a punishment to one’s heart and soul, and a punishment to one’s body and property. The punishment to the heart also comes in two forms: first, as pains which affect the heart; second, the with holding of substances which give life and refinement of the heart. The punishment to the heart is the severest of all punishments because it is a punishment of the whole body. This type of punishment progresses and intensifies, moving from the heart to the rest of the body, just as body pains may move to the heart. When the soul is separated from the body, the punishment remains within the body and is known as the punishment in the grave. The punishment to the body also comes in two forms: a punishment in this world, and another in the Hereafter. Its severity and intensity depend upon the consequences of the crimes.

Ibn Qayyim, Spiritual disease and its cure, p 143

The religion of Islam commands support towards the poor and the weak.

Ibn Taymiyyah, Letters from prison, p 28

The lust that begins with pleasure ends up with grief.

Ibn Qayyim, The way to patience and gratitude, p 72

Be patient and determined; if one does not change for the better today, he may do so tomorrow. In attempting to better the manners of your family, begin with easy matter and then move on gradually to the more difficult ones. By the might of Allah, I am confident that, if one is patient, determined, and consistent in his Da’wah (calling to Islam), he will in the end succeed.

Al-Uthaymin, The Islamic Awakening, p 57

The wisdom behind prescribing the actions and the statements of prayer to be performed several times in succession during prayer is because they are the nutrition of the heart and the soul without which they cannot survive.

Ibn Qayyim, Inner dimension of the prayer, p 57

One who calls to the way of Allah (S.W.T) must adorn himself with noble manners, so that the effect of knowledge can be seen in his person, his belief, in his worship, in his behavior, and all of his characteristics and dealings. If one is not upon a noble character, then his da’wah (calling to Islam) will fail and even if he does succeed, its success will be of minor report.

Al-Uthaymin, The Islamic awakening, p 5

People do not sin–such unlawful sexual intercourse, oppressing others, shirk, speaking about Allah without knowledge, etc.–unless the foundation of their belief is weak or it is incomplete, or due to a lack of understanding and faith, or due to a weakness of their love and hate.

Ibn Taymiyya, Principle of love and desire, p 150

Wisdom is to perfect matters, and this means that one endowed with wisdom puts each thing in its appropriate place and gives each matter its due importance. Hence, it is not from wisdom for you to rush matters, wanting people to change overnight from the state that they are upon to the state that the companion (of the prophet) were upon. Whoever wants that is foolish and far away from wisdom.

Al-Uthaymin, The Islamic awakening, p 39

The secret and essence of prayer are to devote oneself to Allah while praying–just as the slave should not turn his face away from the direction of the qiblah, he should also disallow his heart from giving attention to anything except his Lord.

Ibn Qayyim, Inner dimension of the prayer, p 66

Desire and choice are prerequisites for life and knowledge, just as life is also a prerequisite for knowledge and desire…And just as movement is a prerequisite for desire and life, then likewise life is a prerequisite for movement and desire.

Ibn Taymiyya, Principle of love and desire, p 268

A person should also know that Allah can make it easier if He Will, and that what is after death is more disturbing than death itself because death is a bridge that takes us to our eternal dwelling. However one should frequently think about death to work towards it, not just for the sake of imagination.

Ibn al Jawzi, Disciplining the soul,p 77

While a man is in this world, two things are necessary for him: first, the protection and nurture of his soul; secondly, the care and nurture of his body.

Al–Ghazali, The achemy of happiness, p21

Allah has promised to compensate His servants for giving up what is forbidden, and for restraining their desires.

Ibn Qayyim, The way to patience and gratitude, p 61-62

Careers and businesses of the world have become more and more complicated and troublesome, mainly because men have forgotten that their real necessities are only three–clothing, food, and shelter, and that these exist only with the object of making the body a fit vehicle for the soul in its journey towards the next world.

Al–Ghazali, The achemy of happiness, p21

A person whose heart has life in it and who enjoys even a minimal level of understanding shall realize the difference between the experience and enjoyment attained from reciting the words of Allah (i.e Quran) and the experience and enjoyment attained from singing lyrics.

Ibn Qayyim, Inner dimension of the prayer, p 76-77

The truth which is obligatory to believe is that Allah, the glorified, sent His messenger as a mercy to the creation, and sending the messengers and revealing the book was greater mercy for the creation than the sending of the rains and the growing of seedlings, even if some people experience pain due to this mercy.

Ibn Taymiyya, Principle of love and desire, p 249

Sins extinguish the light of ghaira (the sense of honor)in the heart. The sense of honor is to a person’s life like the basal temperature is to the rest of the body, it removes all aspects of wickedness and bad attributes in one’s personality. The most dignified people are, the more one observes a strong sense of honor in themselves, their families, and others.

Ibn Qayyim, Spiritual disease and its cure, p 89

The deceitful character of the world comes out in the following ways. In the first place, it pretends that it will always remain with you, while it is slipping away from you, moment by moment, and command you farewell, like a shadow which seems stationary, but is always moving.

Al–Ghazali, The achemy of happiness, p21-22

Allah’s allies are the opposite of His enemies: [If] He brings them close to Himself [then] He is an ally to them and they are allies to Him. [If] He loves them, He is merciful upon them, and His blessings are upon them. [If] He is distant from His enemies and they are distanced from Him [then] He curses them. [If] They are far from Him and His mercy, [then] He angers them and He hates them, and this is the state of the allies and the enemies. Hence, the blessings are the opposite of the curse, mercy and pleasure are the opposite of anger, and anger and punishment are the opposite of enjoyment.

Ibn Taymiyya, Principle of love and desire, p 272

The believer is patient and finds that the joy of patience results in tranquility and satisfaction.

Al-Uthaymin, The Islamic awakening, p 24

The devotion of bowing down is contained in being mindful of the greatness and the pride of Allah, exalted Is He.

Ibn Qayyim, Inner dimension of the prayer, p 68

A little bit of the worldly pleasure satisfies, but much of it never satisfies.

Imam Ahmad, Inner dimension of salah, p 412

Even if he is doubtful about a future existence, reason suggests that he should act as if there were one, considering the tremendous issues at stake.

Al–Ghazali, The achemy of happiness, p 2

Islam demands of all Muslims total surrender and pure monotheism. It allows no room for even the slightest form of polytheism.

Ibn Taymiyyah, The right way, p 88

Whenever a catastrophe happens to a Muslim, Allah will compensate his sins by it, even if a thorn pricks him.

Ibn Qayyim, The way to patience and gratitude, p 122

One cannot enjoin good unless he forbids evil.

Ibn TaymiyyahThe right way, p 49

If he who envies others cannot attain what the one he envies has attained, then he should struggle to prevent his tongue from slandering or criticizing him and to restrain what is in his heart.

Ibn al Jawzi, Disciplining the soul, p 47

He, therefore, is a wise man who, after his morning prayer, spends a whole hour in making a spiritual reckoning, and says to his soul, “O my soul, you have only one life; no single moment that has passed can be recovered, for in the guidance of God the number of breaths chosen is fixed, and cannot be increased.

Al–Ghazali, The achemy of happiness, p 35

Worship combines complete love and complete submission.

Ibn–Taymiyya, Principle of love and desire, p 140

The nearest people to the prophet on the Day of Judgment are those who have been uncaring to worldly interest and have not bothered about them.

Ibn Qayyim, Theway to patience and gratitude, p 372

Action and worship without knowledge is as undesirable as is action and worship against knowledge.

Ibn Taymiyyah, The right way, p 68

A person should rather think about that which is possible for him to achieve, and what he can achieve from a good deed.

Ibn al Jawzi, Disciplining the soul, p 6

A new thing cannot come into existence without a cause.

Imam Ghazali, Ihya Ulum Al Din, p 105

Supplication is one of the most powerful tools for driving away evil and obtaining that which is needed. However, its effect may be absent if there is a weakness in the self, such that the supplication could be disliked by Allah if it includes any injustice, or due to the weakness of one’s heart, not being devoted to Allah at the time of supplication.

Ibn Qayyim, Spiritual disease and its cure, p 9

The nation of Muhammad (saw) is the best nation, raised for mankind, as they want for the whole of creation the best state in this life and the next. This nation enjoins good, forbids evil, and calls mankind to Allah and assists them in the affairs of their life and their hereafter.

Ibn Taymiyyah, Letters from prison, p 29

Allah never inflicts a disease except, He provides its remedy by which, recovery is ensured, if He wills.

Ibn Qayyim, The way to patience and gratitude p 56

The earnings of a wise person should be more than what he needs, and he should keep some savings aside to recompense for his loss lest a misfortune occurs.

Ibn al Jawzi, Disciplining the soul, p 41

Those who have ruined without limit in the pleasures of the world, at the time of death will be like a man who has satisfied himself to overfilling on delicious foods and then vomits them up.

Al–Ghazali, The achemy of happiness, p22

In the heart of the enlightened man, there is a window opening on the realities of the spiritual world, so that he knows, not by rumor or traditional belief, but by experience, what produces misery or happiness in the soul just as clearly and definitely as the physician knows what produces sickness or health in the body.

Al–Ghazali, The achemy of happiness, p24

Allah the Glorified is close to him who calls to Him and who whispers to Him. He hears his prayer and whispers and answers his prayers whenever and in whatever form He likes.

Ibn Taymiyyah, Sharh Al-aqeedat-il-wasitiya

Keep control over your tongue.

Ibn Qayyim, The way to patience and gratitude, p 9

Persistence in discipline is a significant principle, particularly regarding children as it benefits them in that good becomes a habit to them.

Ibn al Jawzi, Disciplining the soul, p 99

Inviting people to the way of Allah is the invitation (Da’wah) of goodness and truth, for it is an invitation to justice and good deeds; an invitation that is in harmony with the sound inborn nature of man and with the careful intellect to which intelligent people are naturally attracted.

Al-Uthaymin, The Islamic awakening, p 82

As the minds of the people are attracted to the science of medicine for the preservation of the health of the body, so also the minds of the people must be attracted to the treatment of the diseases of soul and mind in expectation of a happy and prosperous life in the next world which will last forever and forever. Physical happiness is short and passing as compared to spiritual happiness in the hereafter. The Physique is mortal while the soul is immortal.

Imam Ghazali,Ihya Ulum Al Din, p17

He whose heart is pure certainly has a pure body, but not the reverse.

Ibn Taymiyya, The book of faith, p 24

Two factors influence the degree of difficulty in patience. Firstly is the degree of motivation when a man wants to do something and, secondly how appropriate the intended action is for him.

Ibn Qayyim, The way to patience and gratitude, p 90

An intention is present in every action of every living thing.

Ibn Taymiyya, Principle of love and desire, p 19

Honest reflection is both very powerful and insightful.

Ibn al Jawzi, Disciplining the soul, p 91

Allah made it an obligation for the one experiencing hardship to be patient, and this is something beloved to Him. Likewise, He also made it an obligation for the one who is blessed to be thankful, and this is also something loved by Him. Therefore, both patient and gratitude must be loved and acted upon. This means that whatever is destined for a believer –whether it is good or bad – if accompanied by gratitude or patience, then it is good for him.

Ibn Taymiyya, Principle of love and desire, p 266

Knowledge can be grasped by the internal eye and actions by the external eye. Many people have got external eyes but very few have got the internal eye. So if the actions of a teacher are contrary to what he preaches, it does not help towards guidance, but it is like poison. A teacher is like a stamp to clay and a student is like clay. If the stamp has no character, there is no impression on the clay.

Imam Ghazali, Ihya Ulum Al Din, p 62

Patience is an obligation in itself, commanded by Allah in times of ease more than at times of unease.

Ibn Taymiyyah, Letters from prison, p 11

Expenditure should be less than earnings so that one can set aside wealth for any misfortune that might occur.

Ibn al Jawzi, Disciplining the soul, p 41

The noble nature of knowledge has been revealed through the intellect. Intellect is the source and fountainhead of knowledge and its foundation. Knowledge is like the fruit of a tree and it flows from intellect, or like the light of the sun or like the vision of the eye. Why should it not be honored when it is the cause of fortune in this world and the next? What is there to distinguish between beasts and men except for intellect? Even a ferocious beast that has got more strength than man fears a man at seeing him as it knows that he may put him into a trap on account of his intellect.

Imam Ghazali, Ihya Ulum Al Din p 92

Every Muslim must be a believer whether what one means by Islam is the performance of all required acts of obedience or the performance of simply one of them.

Ibn Taymiyya, The book of faith, p 168

Knowledge is as much the foundation as it is the very substance of the message we are calling others to follow. No message can be complete, at least not in a way that pleases Allah (To Him belongs Might and Majesty), unless it is founded by knowledge.

Al- Uthaymin, The Islamic awakening, p 28

At times we can hardly refrain from panicking during hardship, but patience does not mean we have the same feeling during times of ease and times of hardship.

Ibn Qayyim, The way to patience and gratitude, p4

 

The soul is like a horseman and the body like a horse. The blindness of the horseman is more serious and harmful than that of the horse. The power of internal insight is more than that of external sight.

Imam Ghazali, Ihya Ulum Al Din, p 97

Every movement in the universe is either voluntary, natural, or forced, and natural and forced movements are branches of voluntary movement. Therefore, every movement arises from desire and choice.

Ibn Taymiyya, Principle of love and desire, p 267

The excellence of a thing is known by its fruits, and from among the fruits of the mind is knowing the creator, may He be Exalted.

Ibn al Jawzi, Disciplining the soul, p 21

The experience and enjoyment attained from melodies is nothing like the experience and enjoyment attained from the Quran. The experience and enjoyment attained from musical instruments is nothing like the experience and enjoyment attained from reciting al-nur and al-muminun. The experience and enjoyment of tunes is nothing like the experience and enjoyment attained from al-zumar, and the experience and enjoyment obtained from flutes is nothing like the experience and enjoyment attained from the ayah.

Ibn Qayyim, Inner dimension of the prayer, p 78-79

Every action in this world is by accordance with the person’s intent, and the person will only get what he intends, loves, and desires from his action.

Ibn Taymiyya, Principle of love and desire, p 19

It is preferred to try and remove the traces of any ugly deed from the heart. The cure of spitefulness is forgiveness and remission.

Ibn al Jawzi, Disciplining the soul, p 49

You need to know that prayer is, without any doubt, the area of tranquility for believers, the enjoyment of the souls of monotheists, the garden of the worshippers, the essence of enjoyment of the humble ones, the test of the sincere ones, and the scale measuring the courage of those boarding the right path.

Ibn Qayyim, Inner dimension of the prayer, p 17

Love requires the lover to be by the one who is loved. If the love is corrupt, then Allah will not love it or be pleased with it.

Ibn Taymiyya, Principle of love and desire, p 279

Prayer should be observed with humility of mind.

Imam Ghazali, Ihya Ulum Al Din, p 140

The best discipline is that which is done at a young age.

Ibn al Jawzi, Disciplining the soul, p 99

Zakat is the purification of properties.

Imam Ghazali, Ihya Ulum Al Din, p166

When the slave of Allah takes help from supplication, expressing a desire of the nobility of Allah, with humility and prayer, then Allah opens up the treasures of His mercy upon him, of which he did not have the slightest notion.

Ibn Taymiyyah, Sharh Al-aqeedat-il-wasitiya, p 133

God keeps the rich only for the poor, because the poor earn their livelihood by their industry,increase their provisions, and preserve them with difficulties. The rich give charity according to the requirements of the poor and guard the excess wealth. So think that the rich are servants for the livelihood of the poor.

Imam Ghazali, Ihya Ulum Al Din,p170

Prayerbrings forth light and strength into the heart, increases the shares of one’s provision in this life, inspires others to love the one who prays,and lets angels and also the earth with its mountains, trees,and rivers rejoice.

Ibn Qayyim, Inner dimension of the prayer,p18

The secret and essence of prayer lies in the inclination of the heart towards Allah alone and focusing attention on Him while praying.

Ibn Qayyim, Inner dimension of the prayer,p25

The slave (of Allah) should, therefore,stand up before his Master in humility and submission calling for His compassion with his hands thrown at his sides and his head low, while at the same time his heart is fully attentive to Him in a state of humility, as he devotes all his senses to His service and glorification by declaring with his tongue and proclaiming in his heart that He is the Greatest, which is to express that Allah is greater than anything he may have in his heart.

Ibn Qayyim, Inner dimension of the prayer,p29

No act can ever replace the standing, bowing down, and prostration in prayer.

Ibn Qayyim, Inner dimension of the prayer,p34

Whom Allah guides to His straight path is thereby given knowledge of His noble Names and exalted Attributes. The person is then awarded repentance and fear of him, so that he longs for Allah like the eagles long for their high nests, and to be immersed in His Love, the same way a baby loves his mother … It is Allah, the Creator of the seen and that which is beyond human perception, and His servants do not ascribe partners unto Him to be revered in the same way, nor do they take (instead of Allah) a protector, a king, a prophet or a priest. Allah’s worshipers recognize that everyone in the heavens and earth is mere servants. Allah knows them all and they will return to Him one by one on the Day of Judgement. Such are the people chosen, guided and strengthened to the truth by Allah the Most Graceful. For He guides whom He pleases to the Straight Path.

Ibn Taymiyyah, Letters from prison, p 19–20

The signs of a flawless person are: being upright and disciplined by the capacity of Allah from an early age, a faculty for wise, resolute opinions, decisions, and an expansive mind while still young.

Ibn al Jawzi, Disciplining the soul, p 109

The most honorable action in prayer is prostration and the most honorable remembrance (dhikr) in prayer is the recitation of the Quran

Ibn Qayyim, Inner dimension of the prayer, p 53

How can it be that you think of a matter related to this worldly life when we are standing in the sight of Allah in tawaf

Ibn Qayyim, Inner dimension of the prayer, p 57

The slave of Allah purifies his heart to Allah and bows his head before him.

Ibn Taymiyyah, Sharh Al-aqeedat-il-wasitiya, p 99

Allah is also giving information about the companion which the patient ones will receive who keep their passions in check from the undesirable things, go through troubles and hardships for the sake of Allah, they are patient in obedience to Allah as well as patient to ward off the evil temptations and patient with Allah’s decree.

Ibn Taymiyyah, Sharh Al-aqeedat-il-wasitiya, p 110

The truth has its enemies [who are waiting to take advantage of our mistake].

Al- Uthaymin, The Islamic awakening, p 34

We, the Muslims, are instructed to seek good for all, show sympathy to all of His creation, and call them to the way of Allah and His Religion, thereby protecting them from the evils of the devils and humans.

Ibn Taymiyyah, Letters from prison, p 30

If a person uses the healing with Al-Fatihah perfectly, he would see some great effects in the process of healing.

Ibn Qayyim, Spiritual disease and its cure, p 8

Society does not solely consist of the living, but also the dead. The greatest of the dead are still alive amongst us.

Ibn Taymiyyah Letters from prison; p 1

All actions that are not within the capabilities of mankind, jinn, and beasts are the actions of the angels and their movement of all the things in the heavens and earth and everything between them.

Ibn Taymiyya, Principle of love and desire p 32

Know that a doctor considers the age of the patient, his place, and time and then he prescribes the medicine. Likewise, discipline should be suited to each child, and the signs of the success or failure of a child can be noticed from a very early stage. A clever child is inspired by learning and the unintelligent is not availed by learning.

Ibn al Jawzi, Disciplining the soul, p 100

When we return to the Islamic heritage, we should not be solely and sentimentally attached to the past, without it materializing and forming the basis and drive for our present and future.

Ibn Taymiyyah, Letters from prison, p 1

Our hearts should be big enough to encompass disagreements as long as they are not in the areas of innovation, deviation, or legislation contradicting Allah’s command.

Ibn Taymiyyah, Letters from prison, p 4 – 5

Whoever is mindful of Allah while in good health, Allah will protect him when he is ill, and whoever observes Allah in his thoughts, Allah will protect him when he moves his bodily parts.

Ibn al Jawzi, Disciplining the soul, p 79

If anyone of you prays, he should commence by glorifying his Lord and praising Him; he should invoke peace and blessing on the prophet and thereafter he should supplicate to Allah for anything he wishes.

Ibn Qayyim, Inner dimension of the prayer, p 64

The devotion of taking refuge in Allah from the accursed satan is realized by having confidence and faith that Allah shall support him, protect him, and aid him against satan.

Ibn Qayyim, Inner dimension of the prayer, p 67

Man, by nature, prefers wealth but when he meets with unavoidable affliction, patience is the best quality.

Ibn Qayyim, The way to patience and gratitude, p 5

Patience is courage, therefore, people say: courage is to be patient for a brief time.

Ibn Qayyim, The way to patience and gratitude, p 7

The soul is the base on which we ride to paradise or hell-fire, and patience is it rein. Without the reins, the animal may redirect its course.

Ibn Qayyim, The way to patience and gratitude, p 7

Some people can only be patient during a situation that is advantageous to them, but regarding harmful situations they become weak.

Ibn Qayyim, The way to patience and gratitude, p 8

Patience is of two kinds: voluntary and compulsory. Voluntary patience is more perfect than compulsory patience.

Ibn Qayyim, The way to patience and gratitude, p 29

Complaining to Allah does not contradict patience.

Ibn Qayyim, The way to patience and gratitude, p 35

Know that envy causes insomnia, malnutrition, paleness, mood swings, and continuous depression.

Ibn al Jawzi, Disciplining the soul, p 44

Allah has commanded patience, He has also provided some means that lead to and support it.

Ibn Qayyim, The way to patience and gratitude, p 56

Patience is possible to attain and something to strive for.

Ibn Qayyim, The way to patience and gratitude, p 56

Man is weak by nature and in constant need of Allah’s mercy and guidance.

Ibn Qayyim, The way to patience and gratitude, p 60

Renouncing worldly pleasures is a means to power.

Ibn Qayyim, The way to patience and gratitude, p 71

Even the soul that is well-armored could be led to shameful behavior.

Ibn Qayyim, The way to patience and gratitude, p 75

Let man never think that that the carpet of patience is folded merely by completing the work.

Ibn Qayyim, The way to patience and gratitude, p 81

Allah has all the attributes of perfection and beauty.

Ibn Taymiyyah, Sharh Al-aqeedat-il-wasitiya, p 22

Salam means asking for security from evil things.

Ibn Taymiyyah, Sharh Al-aqeedat-il-wasitiya, p 26

He who reads biographies, stories of the righteous predecessors will find that most of the jurisprudent and scholars are from the slaves, the weak, or those with low craftsmanship, but as their striving was high, they succeeded

Ibn al Jawzi, Disciplining the soul, p 94

The people of melodies and songs are segregated from the people of the Quran

Ibn Qayyim, Inner dimension of salah, p 82

It is prescribed for the worshiper of Allah to sit down in the presence of Allah with humility, admitting his mistakes and repenting from sins, hoping for his Mercy and asking forgiveness, Guidance, Provision, and Protection…This is because the worshiper is in dire need of protecting himself against harm, as well as attaining what benefits him in this life and the Hereafter.

Ibn Qayyim, Inner dimension of salah, p 56

Those who are moderate in their consumption of something, experience greater enjoyment than those who are excessive.

Ibn Taymiyya, Principle of love and desire, p 212

Know that thinking is needed to remember what was forgotten and to think about future benefits. However thinking about that which is not fruitful will be harmful, and if it is excessive it will exhaust the body.

Ibn al Jawzi, Disciplining the soul, p 67

Man is instinctively drawn to adopt something and give up another when he is offered an alternative. It is not befitting for any to abandon goodness unless he does something better.

Ibn Taymiyyah, The right way, p 49

Search for the truth with impartiality and you will discover that the Message brought by the Messengers about Allah is undoubtedly the truth. That the Creator of this world and the Lord of the heavens and earth is far above His Creation. The inclusive law, to which everything submits, is the Way of Allah the Majestic King, to whom belongs the creation and the authority. So whoever does not relate this Supremacy to Allah has denied Allah in terms of His Lordship and Sovereignty.

Ibn Qayyim, Spiritual disease and its cure, p 49

It should be known that sins harm the doer. Its harm to the heart is like an effect of poison on the body, according to the degree of the damage done.

Ibn Qayyim, Spiritual disease and its cure, p 57

A God is one who is obeyed and not disobeyed, by way of fear, magnification, love, fear, hope, reliance, asking him and supplicating to him. All of this is only allowed for Allah, Mighty and Magnificent.

Ibn Rajab, The key to paradise, p 40

Ask Allah to bless us and the rest of the Muslims, with His goodness and what that goodness encompasses of safety and benefit.

Ibn Taymiyyah, Letters from prison, p 8

The youth must attribute good intentions to scholars when there is disagreement among them.

Al- Uthaymin, The Islamic awakening, p 67

You should know that one of the great principles of this religion is the bringing of Muslims’ hearts together and unifying their call.

Ibn Taymiyyah, Letters from prison, p 11

It is obligatory upon us to support each other, more so now than before.

Ibn Taymiyyah, Letters from prison, p 12

It is common knowledge to all that even those prisoners that we have under our hands are treated justly and mercifully. This was indeed one of the recommendations of the Seal of Prophets during his last days on this earth.

Ibn Taymiyyah, Letters from prison, p 26

Patience primarily means not to complain to anyone other than Allah. Not to let the heart feel angry with one’s fate, and not to let the organs express wrath, sorrow, grief, and the like in a forbidden way. Relying on this principle, whenever man lets himself do such prohibited actions, it means that he is not one of the patient…But telling his Muslim brothers about his bad circumstances only to get his advice, it does not violate patience.

Ibn Taymiyyah, The way to patience and gratitude, p 485

Know that discipline of the self is achieved through lenience and moving from one state to another. This should not be done violently but rather leniently, and then he should combine both hope and fear.

Ibn al Jawzi, Disciplining the soul, p 96

One should understand that the supplications and the Verses which are used for the healing process require that the person should have belief and readiness to be cured by this treatment, for it to have a greater effect upon him/her.

Ibn Qayyim, Spiritual disease and its cure, p 9

Supplication is one of the most beneficial cures. It is the enemy of affliction, challenging and treating it, by preventing it from occurring; it removes it or weakens it if it falls upon a believer. It is the weapon of every believer.

Ibn Qayyim, Spiritual disease and its cure, p 11

Some people are so resolute in their struggle against themselves that they consider their selves as their enemy in opposing it and so they are not able to see its flaws.

Ibn al Jawzi, Disciplining the soul, p 89

The Verses of the Qur’an contain all the causes of good and evil, in clear detail.

Ibn Qayyim, Spiritual disease and its cure, p 24

Those who have a poor opinion of their Lord are distant from Him; they are under His Curse, for they think little of His Commands and Prohibitions.

Ibn Qayyim, Spiritual disease and its cure, p 30

Many ignorant people rely on the Mercy, Forgiveness, and Generosity of Allah without following His Commands and Prohibitions, forgetting that He is severe in punishment and that His Wrath will never be withheld from criminal people. So whoever relies on the Mercy of Allah while still insisting on committing sins is just stubborn.

Ibn Qayyim, Spiritual disease and its cure, p 33

A careless word uttered by a person could lead him/her to fall into the Hell-Fire, for a longer distance than that between the East and West.

Ibn Qayyim, Spiritual disease and its cure, p 47

Whenever someone sets out to achieve something, he/she may face mounting difficulties, and this goes to show that whoever obeys Allah, finds ease in leading all his/her matters.

Ibn Qayyim, Spiritual disease and its cure, p 72

Indeed, obedience to Allah is light, but disobedience to Allah is darkness. When one’s darkness increases, one’s confusion intensifies, until one falls blindly into the world of innovation and misguidance, just as a blind person walking alone, at night. This darkness may become deeper and gradually shows up as dullness in the face of a sinner.

Ibn Qayyim, Spiritual disease and its cure, p 72

Sins weaken the willpower of the heart and strengthen the willpower to commit more sins. The determination for repentance is then weakened gradually until it is removed from the heart. When half of one’s heart is dead, one could no longer repent to Allah. So, he/she would express repentance strongly, while his heart is still attached to these sins, insisting on committing them in any possible manner. So this is one of the most serious illnesses of the heart and the most destructive of all.

Ibn Qayyim, Spiritual disease and its cure, p 74

Among the effects of sins on this earth is the occurrence of earthquakes and other seismic activities, which Allah causes as a punishment and as a withdrawal of His Blessings on it.

Ibn Qayyim, Spiritual disease and its cure, p 87

A small thought turns into a devilish whispering, a whispering turns into a will, which turns into a strong determination and becomes an action. The sinful act later becomes an established practice in the life of the sinner, and then it becomes difficult to give it up.

Ibn Qayyim, Spiritual disease and its cure, 91

If you feel happy after doing an act of worship, which you did for Allah then that does not harm you. It can even be a form of glad tidings for a believer.

Al- Uthaymin, The Islamic awakening, p 121

Modesty is defined as the basis of all good, and its removal is the elimination of all that is good.

Ibn Qayyim, Spiritual disease and its cure, p 92

Be mindful of Allah and he will protect you. Be mindful of Allah and you will find him before you. Know him while in property, he will know you in distress.

Ibn al Jawzi, Disciplining the soul, p 79

Allah ordered us to fear Him (be mindful of Him in all our actions) and warned us not to imitate those who have become disobedient to Him. He informed us that He punished those who had rejected righteousness, by letting them forget themselves.

Ibn Qayyim, Spiritual disease and its cure, p 95

Avoid committing sins, whatever their nature, and take the chance to repent, while it is still possible for you to do so.

Ibn Qayyim, Spiritual disease and its cure, p 97

No blessing is removed from a Servant of Allah except by his misdeeds, and no misfortune or punishment befalls him but from his sins.

Ibn Qayyim, Spiritual disease and its cure, p 101

Sins inserts a sense of isolation in the heart.

Ibn Qayyim, Spiritual disease and its cure, p 102

Sins blind the heart’s insight, blot out its light, and block all means towards its right guidance.

Ibn Qayyim, Spiritual disease and its cure, p 104

When a person neglects his soul, he corrupts it and destroys it.

Ibn Qayyim, Spiritual disease and its cure, p 132

There is nothing more beneficial to the believer than the company of an angel, who is his supporter during his life and death, in his grave of isolation.

Ibn Qayyim, Spiritual disease and its cure, p 137

Sins keep the son of Adam away from his appointed angel, whose company and support would otherwise have brought him happiness. The angel defends the Servant of Allah and replies to anyone who abuses him.

Ibn Qayyim, Spiritual disease and its cure, p 138

Know that if the self knows that you are serious it will also be serious and hardworking, if it knows that you are lazy it will become your master.

Ibn al Jawzi, Disciplining the soul, p 97

Allah also punishes the sinner’s heart by sinking it to the lowest levels, without the sinner’s awareness. He turns the nature of such a heart into that of an animal, whereby the sinner acquires certain traits and characteristics of animals.

Ibn Qayyim, Spiritual disease and its cure, p 145

The heart and soul never feel serene unless they remember Allah (SWT), as He Alone is worthy of worship.

Ibn Qayyim, Spiritual disease and its cure, p 146

There is no better grace in this world than that of having righteousness of the heart and soundness of the heart, along with knowledge of Allah and devotion towards Him.

Ibn Qayyim, Spiritual disease and its cure, p 148

A person should not look at the smallness or the greatness of the sin in himself but should consider the Worthiness and the Greatness of his Lord, whom he has disobeyed.

Ibn Qayyim, Spiritual disease and its cure, p 155