Excellent posts on seeking knowledge

About Seeking Knowledge:
http://islamqa.com/en/ref/76010/worldly%20knowledge

Short Piece on the Etiquette of the Seeker of Knowledge:
http://islamqa.com/en/ref/10324/worldly%20knowledge

Naseehah and Zuhd

Encouraging the Good and Forbidding the Evil.
Remember to have good intentions. You don't want to make your brother/sister feel bad and you're not trying to make them feel inferior. Rather you just want whats best for them in this life in the next, and you want to help them. Remember the word Naseehah (Sincere Advice). Use wisdom and try to advise privately, or take to the side, instead of announcing their problem publically and pointing them out (with regard to good-hearted mistakes).

Zuhd. 
True zuhd is not caring about people's opinion with regard to you as long as you are doing things correctly the way that Allah (Swt) wants you to without trangressing any limits within yourself or physically. Whether people praise you or dispraise you is the same as long as you are doing a deed correctly that is most pleasing to Allah (swt) without over stepping the bounds.

And Allah (Swt) knows best.
Oh Allah please Forgive us and Purify our hearts from all evil.
Oh Allah please protect our hearts from arrogance and sickness. Indeed You are The Best of Protectors.
Ameen.

Amorphisms of the Salaf

Aphorisms of the Salaf (Predecessors) on Ethics

Compiled by Shaykh Ahmad Farîd

Selected from "From the Characteristics of the Salaf" with transliteration-related modifications © 1996 Jami’at Ihyaa’ Minhaaj Al-Sunnah

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Ibrâhîm at-Taymi (rahimahullâh) would say, “The sincerely devoted one is he who conceals his good deeds like he conceals his bad ones.”


Once ‘Umar ibn ‘Abdul ‘Azîz (rahimahullâh) was advised, “O ‘Umar, beware of being the ally of Allâh in open, while being His enemy in secret. If one’s nature in open and secret do not equate then he is a hypocrite, and the hypocrites occupy the lowest level in Hellfire.”


It was asked by one of them, “Beware of hypocritical fear!” On being asked, “What is hypocritical fear?” he replied, “When your body is seen fearing whereas you heart is not fearing.”


One of them said, “Accompanying the righteous people gives rise to righteousness in the heart.”


Ahmad ibn Harb (rahimahullâh) said, “There is nothing more beneficial to a Muslim’s heart than to mix with the righteous and to watch their actions, while nothing is more harmful to the heart than mixing with the sinners and watching their actions.”


One of the Salaf said, “If it can be that no one beats you to Allâh, then do so.”


Abû Turâb an-Nakhshabî (rahimahullâh) would say, “If a person resolved to leave sinning, Allâh would send him reinforcements from all sides. What indicates the blackness of the heart are three: Not to find an escape from sinning, nor a place for obedience to occur, nor a haven for the sermon that warns.”


One of them said, “If the only quality of obedience was light appearing on the face and its radiance, love in the heart, strength in the limbs, security of the soul (nafs),… all these would have been enough for leaving sins. And if sins only produce ugliness in the face, darkness in the heart and fear over the soul, then all this would have been enough for leaving sins. For both the obedient and disobedient Allâh has left indications and signs to please one and make the other sorrowful.”


Qatâdah was asked, “Which person has the highest standing?” He replied, “The most abundant in his pardon.”


One of the Salaf said, “I disobey Allâh to find its effect in the way my animal behaves and my wife.”


‘Alî ibn Abî Tâlib (radiyAllâhu ‘anhu) said, “What contents a person is five things. For his wife to be agreeable, his children to be loyal, his brothers to be pious, his neighbours righteous, and his provisions in his Lord.”


Ahmad ibn Harb (rahimahullâh) would say, “If six mannerisms are gathered in a woman, her goodness is perfected: Guarding the five prayers, yielding to her husband, pleasing her Lord, guarding her tongue from backbiting and gossip, forsaking worldly possessions, and being patient following a tragedy.”


Sufyân ath-Thawrî (rahimahullâh) said, “Do not seek leadership except after fighting the soul (i.e., fighting your desires and self) for seventy years.”


Bakr ibn ‘Abdullâh al-Muzanî (rahimahullâh) said, “If you see someone older than you then respect him saying, ‘He has beaten me to Islâm and righteous action.’ If you see someone younger than you then respect him saying to yourself, ‘I have beaten him in sins.’ If the people honour you then say, ‘That is from the grace of Allâh, but I do not deserve it.’ If they degrade you then say , ‘This happened as a consequence of a previous sin.’ If you throw a pebble at your neighbor's dog, then you have harmed him.”


Mutarrif ibn ‘Abdullâh (rahimahullâh) would say, “I am not surprised at the one who is destroyed, how he was destroyed, but am amazed at the one who was saved, how he was saved, and Allâh never granted a blessing greater than the gift of Islâm.”


Yahyâ ibn Mu‘âdh (rahimahullâh) gathered the characteristics of the believers in one of his essays as follows, “It is to be full of modesty, and to be harmless too. To be full of goodness and not to be corrupt. For the tongue to be truthful, for the words to be little and to be plentiful in good action. To have little slip-ups and not to be excessive. To be good to one’s relatives, building closeness between them. To be dignified and grateful. To be full of contentment if Allâh restricted some provision. To be forbearing and friendly to his brothers. To be compassionate and chaste. Not to curse, swear, insult, backbite, nor to gossip. Not to be hasty, envious, hateful, arrogant nor vain. Not to lean towards worldliness, nor to extend long hopes and wishes. Not to sleep too much nor to be absent-mined, nor to show-off nor be hypocritical. Not to be selfish, but to be soft and cheerful, nor servile. Loving for only the sake of Allâh, being pleased for His sake and being angry for His sake. His provision is taqwâ (reverential fear of Allâh). His worries are what will happen to him in the Afterlife. His friends remind him. His beloved is His Protector and Master. His struggle is for Afterlife.”


Fudayl ibn ‘Iyâd (rahimahullâh) said, “A believer plants a palm tree and fears that thorns will grow. The hypocrites plant thorns expecting ripe dates to grow!”


Mâlik ibn Dînâr (rahimahullâh) said, “Whoever proposed to the world, then the world would not be satisfied until he gave up his Deen as dowry.”


Fudayl ibn ‘Iyâd (rahimahullâh) said, “If you remember the creation (gossip about such and such a person), then remember Allâh the Most High. Remembering Him is the medicine for remembering His creation.”


Yahyâ ibn Mu‘âdh (rahimahullâh) said, “Renew your hearts with the remembrance of Allâh because it rushes into forgetfulness.”


Ka‘b al-Ahbâr (rahimahullâh) said, “I prefer to weep out of the fear of Allâh [even] with only one tear drop falling from my eyes than the spend a mountain of gold with an ungracious heart.”


‘Alî (radiyAllâhu ‘anhu) would say, “The signs of the righteous are a pale complexion, bleary eyes, lips shriveling from their hunger, weeping, and wakefulness in prayer at night.”


Mâlik ibn Dînâr (rahimahullâh) said, “Beware of the sorcerer who enchant the hearts of the scholars distracting them from Allâh the Most High, i.e., the world. Its nature is uglier than the magic Hârût and Mârût came with, since their magic separated a man from his wife, whereas the world separates a slave from his Master.”


‘Abdullâh ibn Mubârak (rahimahullâh) would say, “The world is the believer’s prison. The best action in the prison is patience and control of one’s anger. The believer has no country in the world, His land will be there tomorrow in the Afterlife.”  


[The aim (and Allâh knows best) is that the believer does not aspire for the world as evidenced in the statement of the Most High: That Home of the Hereafter We shall give to those who intend not high-handedness or mischief on earth: and the end is (best) for the righteous. {Sûrah Qasas: (28):83} But Allâh will elevate him in this world and the Hereafter and give him honour in this world as for the Hereafter.]


One of the Salaf used to say, “If you want to be close to Allâh then put an iron wall between yourself and your desires.”


Abû Muslim al-Khawlânî (rahimahullâh) said, “Many people live amongst the people just with their knowledge, destroying their souls”, i.e., with vanity and egoism.

Abû Hâzim (rahimahullâh) said, “The scholars of our time have been content with speech and with no practise! The Salaf used to practice but not speak. After them the people practised and spoke being followed by a people who spoke but did not practice. There will come a time when people will not speak nor practise.”


Sufyân ath-Thawrî (rahimahullâh) said, “Whoever’s knowledge makes him weep, then he is a scholar (‘âlim). Allâh the Most High said, ‘Verily those who were given knowledge before it, when it is recited to them they fall down on their faces in humble prostration.’ [Sûrah Banî Isrâ’îl (17):107] He also said, ‘When the verses (âyât) of Ar-Rahmân (The Most Merciful) is recited to them they fall in prostration weeping.’ ” [Sûratul-Maryam (19):58]
One of the Salaf said, “If one of you do not wish to fulfil his brother’s needs by sharing his worries or by making invocations (du‘â) then do not ask – How are things? – because it is considered hypocrisy.”


Abû Bakr as-Siddîq (radiyAllâhu ‘anhu) was asked, “How are you this morning?” He replied, “This morning I enter as a lowly slave to a magnificent Lord. I enter the morning commanded by His command.”


Imam ash-Shâfi‘î (rahimahullâh) was asked, “How are you this morning?” He replied, “This morning I have entered eating my Lord’s provision but not fulfilling true gratitude towards Him.”


Mâlik ibn Dînâr (rahimahullâh) was asked, “How are you this morning?” He replied, “I enter the morning with my remaining age diminishing and my sins increasing.”


Fudayl ibn ‘Iyâd (rahimahullâh) said, “If Iblîs conquers the son Âdam with one of the three [things] he says: I will not seek anything else from him - 1) being fond of himself, 2) deeming his deeds to be plentiful, and 3) forgetfulness of his sins.”


Al-Hasan (rahimahullâh) said, “If shaytân saw you consistently obeying Allâh he will seek you time and time again. If he sees your consistency he grows weary of you and rejects you. If you changed, however, each and every time, then he begins to have hope in you.”
Sahl at-Tustarî (rahimahullâh) said, “Gratitude to Allâh is not to disobey Him with His favours. The whole body is from the favours of Allâh and His giving, so do not disobey Him with any of it.”
Mujâhid and Makhûl (rahimahumullâh) used to say about the statement of Allâh, “Then you will be asked that Day about the enjoyment” [Sûratut-Takâthur (102):8], “Indeed this is the cool drink, the shelter of a home, the satisfaction of one’s belly, the perfection of one's features, and joy of sleep.”


‘Umar ibn ‘Abdul ‘Azîz (rahimahullâh) used to say, “None can reach the station of taqwâ until he possesses neither action nor words that can be exposed to his embarrassment either in this world or the Hereafter.” He was once asked, “When does the worshipper reach the peak of taqwâ?” He replied, “If he put all his thoughts and desires in his heart on a plate and then wandered around in the market, he should not feel ashamed of anything there.” He would frequently say, “The sign of the muttaqî (pious person) is to bridle oneself from speaking just like one in ihrâm bridles himself from speaking. The muttaqî need to be a scholar of the Sharî‘ah, all of it, otherwise he leaves taqwâ without realising.”


Abû Dardâ (radiyAllâhu ‘anhu) said, “From the completion of taqwâ is that the slave fears from his Lord even with regards to things the weight of an atom.”


Abû Hurayrah (radiyAllâhu ‘anhu) was asked about taqwâ. He said, “It is a road full of thorns. One who walks it needs to have extreme patience.”


Sufyân ath-Thawrî (rahimahullâh) said, “We met a people who loved it when it was said to them, Fear Allâh the Most High. Today you find that people only become annoyed at this.”


From the statements of the Amîrul-Mu’minîn ‘Alî (radhiAllâhu ‘anhu), “The tallness of the slave ends at the age of twenty-two. His intelligence reaches its peak at twenty-eight. What is after that until the end of his life is just test and affliction.”


Qatâdah (rahimahullâh) would say, “Men are of three types: A man, half a man and no man. The man is the one from whose opinion and intelligence there is benefit. The half man is the one who questions the intelligent and practices according to their opinion. The no man is the one who has no intelligence nor opinion nor does he ask anyone else.”


Sufyân ibn ‘Uyaynah (rahimahullâh) said, “The most nimble of creatures still have need of a voice. The cleverest women still need to have a husband, and the cleverest man still needs to consult wise men.”


Wahb ibn Munabbih (rahimahullâh) said, “Whoever claims to be intelligent but his attention is not geared towards the Afterlife, then he is a liar.”


One of the Salaf said, “Wisdom is kindled by four things: sorrow after sins, readiness for death, emptiness of the stomach, and accompanying the forsakers of this world.”


Ash-Shâfi‘î (rahimahullâh) said, “Whoever spread gossip for you spreads gossip against you. Whoever relates tales to you will tell tales about you. Whoever when you please him says about you what is not in you, when you anger him will say about you what is not in you.”


Fudayl ibn ‘Iyâd (rahimahullâh) said, “Whoever’s admonition is much, his friends will be few.”


Ibrâhîm an-Nakhâ‘î (rahimahullâh) said, “Whoever reflects will find that the noblest and most dignified person of every gathering is the one who is most silent, because silence beautifies the scholar and conceals the faults of the ignorant.”


Ma‘rûf al-Kirakhî (rahimahullâh) said, “A person speaking about unnecessary things is [indication] from Allâh abandoning him.”


Shignî ibn Mâtî’ al-Asbahî (rahimahullâh) said, “Whoever’s speech increased, his mistakes [also] increased.”


Sufyân ath-Thawrî (rahimahullâh) said, “When your brother is out of your sight, mention him as you would like him to mention you when you are out of his sight.”


One of the Salaf said, “One of you might see his own faults but he still loves himself. He then hates his Muslim brother on suspicion. So where is the logic?”


Ash-Sha‘bî (rahimahullâh) would say, “Whoever sought the mistakes of his brothers is left with no friends.”


Sufyân ath-Thawrî (rahimahullâh) used to be overjoyed if he saw a beggar at his door saying, “Welcome to the one who has come to wash my sins.”


Fudayl ibn ‘Iyâd (rahimahullâh) said, “Beggars are such good people! They carry our provision to the Afterlife without payment until they place it on the scale in front of Allâh the Most High.”


Rabî‘ ibn Khuthaym (rahimahullâh) said, “No one should isolate himself in worship except after studying the religion deeply, because Imâm Mâlik used to say: Study deeply and then seclude yourself.”
It was said, “Secluding oneself from the general public is from the completeness of morals.”


and Allah (swt) knows Best.

The Night Prayer

“Verily, As‑Salaah (the prayer) prevents from Al‑Fahsha’ (i.e. great sins of every kind, unlawful sexual intercourse) and Al‑Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed)”

[al-‘Ankaboot 29:45]

O you wrapped in garments Stand (to pray) all night, except a little -Half of it or a little less than that,Or a little more. And recite the Qur'an (aloud) in a slow, (pleasant tone and) style.Verily, We shall send down to you a weighty Word (i.e. obligations, laws).Verily, the rising by night (for Tahajjud prayer) is very hard and most potent and good for governing oneself, and most suitable for (understanding) the Word (of Allah). Verily, there is for you by day prolonged occupation with ordinary duties.

Al-Haakim narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Jibreel came to me and said: ‘O Muhammad, live as long as you want, for you will die. Love whomever you want, for you will leave him. Do whatever you want for you will be requited for it. Remember that the believer’s honour is his praying at night, and his pride is his being independent of people.” Classed as hasan by al-Albaani in Saheeh al-Jaami’, 73.  

Yahyaa ibn Mu’aadh said: “The medicine of the heart is five things: reading Qur’aan and pondering the meaning, having an empty stomach, praying at night (qiyaam al-layl), beseeching Allaah at the time of suhoor, and keeping company with righteous people.”

Muhammad ibn al-Munkadir said: “There is nothing left of the joys of this life except three: qiyaam al-layl, meeting one’s brothers in faith, and praying in congregation.”

Thaabit al-Banaani said: “There is nothing I enjoy more than qiyaam al-layl.”

Yazeed al-Riqaashi said: “A lot of tahajjud brings delight to the worshippers, and a lot of thirst (i.e., fasting), brings joy when they meet Allaah.”

Al-‘Allaamah Ibn ‘Abd al-Haadi said, describing the qiyaam of Shaykh al-Islam Ibn Taymiyah: “At night he would keep away from people, and spend that time only with his Lord, beseeching Him continually and reciting Qur’aan, repeating different kinds of acts of worship by night and by day. When he began to pray, his body would start to tremble, leaning to the left and right.”

Going to sleep early. Sleeping straight after ‘Ishaa’ is the advice of the Prophet (peace and blessings of Allaah be upon him), and a good and healthy habit. One of the ahaadeeth that describe its virtues was narrated by Abu Barzah al-Aslami (may Allaah be pleased with him) who said that the Prophet (peace and blessings of Allaah be upon him) used to prefer to delay ‘Ishaa’, and he did not like to sleep before it or talk after it. (Reported by al-Bukhaari).

Al-Haafiz Ibn Hajar reported that al-Qaadi ‘Ayaad said, concerning the phrase “He did not like to sleep before it”: “Because that could lead to one praying it too late, or delaying it until after the preferred time, and talking after it could lead to one sleeping before Fajr and missing it, or missing qiyaam al-layl.”

Ibn Raafi’ said: “ ‘Umar ibn al-Khattaab (may Allaah be pleased with him) used to wave his stick at the people when darkness fell, and would say, ‘Get up and go, may Allaah help you to pray qiyaam at night!’”

Another matter that has to do with sleep is choosing a suitable bed, not one that is excessively luxurious or soft, because that makes a person sleep too much and become negligent, and causes laziness and carelessness. ‘Aa’ishah (may Allaah be pleased with her) said: “The pillow of the Prophet (peace and blessings of Allaah be upon him) on which he slept at night was made of leather stuffed with palm fibres.” (Reported by Abu Dawood and Ahmad. Saheeh al-Jaami’, 4714).

Ishaaq ibn ‘Abd-Allaah said: “Taking a nap is one of the deeds of good people. It revitalizes the heart and helps one to pray qiyaam al-layl.”

Al-Hasan al-Basri passed by a group of people in the marketplace in the middle of the day, and heard the racket they were making. He said, “Do these people take a nap?” It was said to him, “No.” He said, “I think their nights must be bad.”

Sufyaan al-Thawri said: “You should eat little, so that you will be able to pray qiyaam al-layl.”

Ma’qal ibn Habeeb saw some people eating a lot, and said, ‘I do not think that our companions want to pray qiyaam al-layl.”

Wahb ibn Munbih said: “There is no son of Adam dearer to his shaytaan than the one who eats and sleeps a lot.”

Striving against oneself to pray qiyaam al-layl. This is one of the best means of helping oneself to pray qiyaam, because human nature is inclined towards wrongdoing, so the one who follows his own inclinations will be led to doom and destruction. Allaah has commanded us to strive against our own selves, as He says (interpretation of the meanings):

“And strive hard in Allaah’s Cause as you ought to strive…” [al-Hajj 22:78]

“And as for those who strive hard in Our Cause, We will surely guide them to Our Paths. And verily, Allaah is with the muhsinoon (good-doers).” [al-‘Ankaboot 29:69]

“Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend (charity in Allaah’s Cause) out of what We have bestowed on them” [al-Sajdah 32:16]

Fadaalah ibn ‘Ubayd (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “The mujaahid is the one who strives against his own self for the sake of Allaah.” (Reported by al-Tirmidhi and Ibn Hibbaan. Al-Saheehah, 549).

According to the hadeeth of ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him), the Prophet (peace and blessings of Allaah be upon him) said: “When a man from my ummah gets up to pray at night, striving against his own self to get up and purify himself, there are knots on him. When he washes his hands in wudoo’, one knot is undone. When he washes his face, another knot is undone. When he wipes his head another knot is undone. When he washes his feet, another knot is undone. Then Allaah says to those who are veiled (in the Unseen): ‘Look at this slave of Mine, he is striving against his own self and asking of Me. Whatever My slave asks of Me shall be his.” (Reported by Ahmad and Ibn Hibaan. Saheeh al-Targheeb, 627).

Muhammad ibn al-Munkadir said: “I struggled against my own self for forty years until it became right.” Thaabit al-Banaani said: “I struggled for twenty years to make myself pray qiyaam al-layl, and I enjoyed it (qiyaam al-layl) for twenty years.” ‘Umar ibn ‘Abd al-‘Azeez said: “The best of deeds are those which we force ourselves to do.” ‘Abd-Allaah ibn al-Mubaarak said: “The souls of righteous people in the past used to push them to do good deeds, but our souls do not do what we want them to do except by force, so we have to force them.” Qutaadah said: “O son of Adam, if you do not want to do any good except when you have the energy for it, then your nature is more inclined towards boredom and laziness. The true believer is the one who pushes himself.”

 A man said to Ibraaheem ibn Adham, “I cannot pray qiyaam al-layl, so tell me the cure for this.” He said, “Do not commit sin during the day, and He will help you to stand before Him at night, for your standing before Him at night is one of the greatest honours, and the sinner does not deserve that honour.”

A man said to al-Hasan al-Basri: “”O Abu Sa’eed, I sleep in good health, and I love to pray qiyaam al-layl, and I prepare water with which to purify myself, so why can I not get up?” Al-Hasan said: “Your sins are restricting you.” He said, may Allaah have mercy on him, “The slave who commits a sin will be denied the opportunity to pray qiyaam at night and to fast during the day.”

Al-Fudayl ibn ‘Ayaad said: “If you cannot pray qiyaam al-layl, or fast during the day, know that you are indeed deprived and restricted, chained by your sins.”

Qiyaam al-layl is an act of worship that connects the heart to Allaah, may He be exalted, and enables it to overcome the temptations of life and to strive against one’s own self, at the time when voices are stilled, eyes are closed in sleep, and sleepers are tossing and turning in their beds. Therefore qiyaam al-layl is one of the measures of sincere determination and one of the qualities of those who have great ambitions. Allaah has praised them and distinguished them from others in the Qur’aan, where He says (interpretation of the meaning): “Is one who is obedient to Allaah, prostrating himself or standing (in prayer) during the hours of the night, fearing the Hereafter and hoping for the Mercy of his Lord (like one who disbelieves)? Say: ‘Are those who know equal to those who know not?’ It is only men of understanding who will remember.” [al-Zumar 39:9]

 The Prophet (peace and blessings of Allaah be upon him) always had the habit of praying qiyaam al-layl, and never gave it up, whether he was travelling or staying at home. Even though he, among all the sons of Adam, would be the one to have all his past and future sins forgiven, he prayed qiyaam al-layl until his feet became swollen, and when he was asked about that, he said, “Should I not be a grateful slave?” (Agreed upon).

This is how the noble salaf were, may Allaah have mercy upon them. Abu’l-Darda’ (may Allaah be pleased with him) said: “Pray two rak’ahs in the darkness of the night for the darkness of the grave.” Ahmad ibn Harb said: “I am astonished at people who know that the delights of Paradise lie above them and the horrors of Hell lie beneath them. How can they sleep in between them?”

For this reason, al-Fudayl ibn ‘Ayaad said: “I met some people who feel ashamed before Allaah to sleep for too long in the depths of the night. Such a person may be resting on his side, and when he moves, he says to himself, ‘This is not your right. Get up and take your share of the Hereafter.’”

Al-Hasan said: “We do not know of any deed more difficult than the struggle to stay up at night or to spend money.” It was said to him, “Why do the mutahajjadeen (those who pray Tahajjud at night) have the most beautiful faces?” He said, “Because they spend time alone with the Most Merciful, so He adorns them with some of His light.”

When Habeebah al-‘Adawiyyah prayed ‘Ishaa’, she would stand on the roof of her house, wearing her chemise and khimaar (i.e., covered in proper Islamic dress), then she would say, “O my God, the stars have come out, people have gone to sleep, and kings have closed their doors, but Your door is open. Every lover is alone with his lover, but here I am standing before You.” Then she would start to pray and talk to her Lord until the time of suhoor. When the time of suhoor came, she would say, “O Allaah, this night is ending, the day is coming, and I wish I knew whether you have accepted this night (of worship) from me, so that I could congratulate myself, or if it has been rejected, so that I might console myself.”

Abû Al-Dardâ’ – Allah be pleased with him – said:

It is from a person’s knowledge and understanding that he sees to his needs first in order to turn to his prayer with a heart free of distractions.

Ibn Al-Mubârak in Al-Zuhd wa Al-Raqâ’iq Vol.2 p726

Abû Ishâq [Al-Fazârî] states:

The enemy was never able to stand up to the Companions of Allâh’s Messenger – Allâh’s praise and peace be upon him, so when the news of the defeat of the Romans came to Heraclius at  Antioch he asked [his people], “Woe to you, tell me about these people who fight you, are they not humans like you?” They replied, “Indeed, they are.” He asked, “So are you more in number or them?” They replied, “We outnumber them greatly in all places.” He said, “So how is it that you are defeated whenever you meet them [in battle].” A senior and esteemed elder amongst them replied, “Because they stand in prayer at night, fast during the day, fulfill their agreements and promises, enjoin what is right and forbid what is evil, they are fair and just amongst themselves; and because we drink wine, fornicate, commit sin, break our agreements, steal, oppress and do injustice, enjoin the committing of what angers Allâh and forbid what pleases Allâh the Mighty and Majestic, and we cause evil and corruption in the land.” Heraclius said, “You are the one who has told me the truth.”

Abû Bakr Al-Daynûrî, Al-Mujâlasah wa Jawâhir Al-‘Ilm 4:91.

May Allah, the Most High, the source of all good make us of those who conistently pray the night prayers in the way that please Him the Most High the Most.

Ameen. Indeed Allah (swt) Hears His Slaves who are in Need of His Help more than anything else.

The Month of the Quran

http://islamqa.com/en/ref/108455/qur'aan%20ramadan

Seeking Refuge from the Accursed Shaytaan

http://islamqa.com/en/ref/21052/doubts%20belief

Ramadaan Mubaarak.

The Virtue of Ramadan and the Revelation of the Qur'an in it.

Allah praised the month of Ramadan out of the other months by choosing it to send down the Glorious Qur'an, just as He did for all of the Divine Books He revealed to the Prophets. Imam Ahmad reported Wathilah bin Al-Asqa` that Allah's Messenger said:

«أُنْزِلَتْ صُحُفُ إِبْرَاهِيمَ فِي أَوَّلِ لَيْلَةٍ مِنْ رَمَضَانَ، وَأُنْزِلَتِ التَّوْرَاةُ لِسِتَ مَضَيْنَ مِنْ رَمَضَانَ، وَالْإِنْجِيلُ لِثَلاثَ عَشَرةَ خَلَتْ مِنْ رَمَضَانَ، وَأَنْزَلَ اللهُ الْقُرْآنَ لأَرْبَعٍ وَعِشْرِينَ خَلَتْ مِنْ رَمَضَان»

(The Suhuf (Pages) of Ibrahim were revealed during the first night of Ramadan. The Torah was revealed during the sixth night of Ramadan. The Injil was revealed during the thirteenth night of Ramadan. Allah revealed the Qur'an on the twenty-fourth night of Ramadan.)

Allah said:

[هُدًى لِّلنَّاسِ وَبَيِّنَـتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ]

(...a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong).)

Here Allah praised the Qur'an, which He revealed as guidance for the hearts of those who believe in it and adhere to its commands. Allah said:

[وَبَيِّنَـتٍ]

(and clear proofs) meaning, as clear and unambiguous signs and unequivocal proof for those who understand them. These proofs testify to the truth of the Qur'an, its guidance, the opposite of misguidance, and how it guides to the straight path, the opposite of the wrong path, and the distinction between the truth and falsehood, and the permissible and the prohibited.

The Beloved (Saw) during Sha'baan

It was narrated from Abu Salamah that ‘Aa’ishah (may Allaah be pleased with her) said: The Prophet (peace and blessings of Allaah be upon him) did not fast in any month more than Sha’baan, and he used to fast all of Sha’baan and he used to say: “Do as much of good deeds as you can, for Allaah does not get tired (of giving reward) until you get tired.” And the most beloved of prayers to the Prophet (peace and blessings of Allaah be upon him) was that in which one persists even if it is little. When he offered a prayer he would persist in doing so.  Narrated by al-Bukhaari, 1869; Muslim, 782.

Sha'baan is the month of preparation for Ramadaan. 

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to fast until we thought he would not break his fast, and he used not to fast until we thought he would not fast. I never saw the Messenger of Allaah (peace and blessings of Allaah be upon him) fast a complete month except Ramadaan and I never saw him fast more than in Sha’baan.