Our master Ali (Allah be pleased with him) reported:
When the weapon of the Prophet, (peace and blessings of Allah be upon him) had been assembled, I found on the handle or blade of his sword three sayings,
“Maintain relations with those who cut you off,
Speak the truth even if it is against yourself, and
Be good to one who is evil to you.”
Source: Mu’jam Ibn al-A’rābī 1507
Grade: Sahih (authentic) according to Al-Albani
عَنْ عَلِيٍّ قَالَ لَمَّا أَنْ ضَمَّ إِلَيْهِ سِلَاحَهُ يَعْنِي النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ وَجَدْتُ فِي ذُؤَابَةِ أَوْ عِلَاقَةِ سَيْفِهِ ثَلَاثَةَ أَحْرُفٍ صِلْ مَنْ قَطَعَكَ وَقُلِ الْحَقَّ وَلَوْ عَلَى نَفْسِكَ وَأَحْسِنْ إِلَى مَنْ أَسَاءَ إِلَيْكَ
1507 معجم ابن الأعرابي
1911 المحدث الألباني خلاصة حكم المحدث صحيح في السلسلة الصحيحة
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Hakim al Umma Moulana Ashraf Ali Thanwi (Allah have mercy on him) once mentioned the following:
If a person is involved in sins, then one method for him to reform himself is that together with sincerely engaging in istighfaar and towbah, he should also impose some penalty upon himself so that this becomes a cause for him to refrain from falling into the sin in the future. This penalty can either be a physical penalty (e.g. fasting for a period of time) or a monetary penalty (i.e. giving a certain amount of money in sadaqah to the poor).
Our Prophet (Allah’s blessing & peace be upon him) mentioned in the Hadith that if a person says to someone (inviting him towards gambling), “Come, let me gamble with you,” then he should give some sadaqah.
In this Hadith, we see that Prophet (Allah’s blessing & peace be upon him) looked at the cause for one wishing to enter into the sin of gambling. The cause for this is the love for wealth. Therefore, he prescribed giving some sadaqah as a penalty, as this will cause the love for wealth to leave one’s heart (and this will also prevent him from falling into the sin in the future).
(Malfoozaat Hakeemul Ummat 23/378)
Shaikh Sa’id Al-Burhani (Allah have mercy on him) said,
And know that the esoteric that contravenes the exoteric is a fraud.
Counsels & Wisdom on Uprightness & Spiritual Transformation, t3.10 Reliance of Traveller
1. Learning the authentic beliefs (aqaid) as per the pious predecessors.
2. Learning the Sunna methodology (fiqh) of performing worship.
3. Abandoning major sinful actions and repenting on minor ones.
4. Get rid of blameworthy moral characteristics (radhail), adopting praiseworthy moral characteristics (fadhail).
5. Earning & consuming a halal livelihood.
6. Getting married, establishing a home and raising children
7. Learning etiquette of financial dealings for everyday life.
8. Actively making a good intention in permissible actions.
9. Actively making an intention of pleasing Allah and following Sunna in all thoughts & actions.
10. Recitation of Sunna adhkar for different occasions (adiya e ma’sora)
11. Recitation of the litanies (adhkar & ashgaal) prescribed by the Sufi Shaykh.
Qutub al Irshad, vol 1, p 92-3
Hakim Al Umma Moulana Ashraf Ali Thanwi (Allah have mercy on him) once mentioned the following:
If an irreligious person speaks of something relating to deen, then his speech will contain some darkness in it. Similarly, his writings will also contain some type of darkness in it. On the converse, if a righteous person speaks of something relating to the dunya, his speech will contain noor in it.
The reason is that in reality, a person’s speech originates from his heart. Hence, a person’s speech will definitely contain the effect of his heart. (If his heart is pure, the effect of the purity will be seen in his speech and writings, and if his heart is impure, then the effect of the impurity will similarly be seen in his speech and writings.)
When this is the situation, that the speaker’s inner condition is reflected in his speech, and the writer’s inner condition is reflected in his writing, then one should understand that it is extremely important for one to refrain from sitting in the company of irreligious people (those who are not committed to deen) and nor should one ever read their writings.
Reading the writings of an author is akin to sitting in his company. Thus, the very same ill-effects which one will experience through sitting in the company of an irreligious person will be found through reading his books or writings.
(Malfoozaat Hakeemul Ummat 23/117)