Al-Allaamah Muqbil Bin Haadi Al-Waadi’ee (rahimahullaah) said:
If a person fears being amazed with himself, then let him not compare himself with (his) contemporaries, (rather) look at Haafidh Ibn Hajr or Al-Haafidh Ibn katheer, Shaikhul Islaam Ibn Taymiyyah and other than them amongst the Huffaadh.
Imaam Muhammad Ibn Abdullaah Wahhaab (rahimahullaah) said:
ترك الدليل الواضح، والاستدلال بلفظ متشابه هو طريق أهل الزيغ كالرافضة والخوارج قال تعالى
(فأما الذين في قلوبهم زيغ فيتبعون ما تشابه منه)
Abandoning clear evidence and using an ambiguous wording as proof is the path of the people of deviation, such as the raafidah (shia) and the khawaarij; Allaah (The Most High) said:
[فأما الذين في قلوبهم زيغ فيتبعون ما تشابه منه ] ‘’So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof.’’ [3:7]
What are the means and actions by way of which reward (for deeds) are increased?
Answer:
As for the increase of reward for a good deed to ten times the like thereof, this has to occur in every righteous action just as Allaah (The Most High) said: [مَن جَآءَ بِٱلۡحَسَنَةِ فَلَهُ ۥ عَشۡرُ أَمۡثَالِهَاۖ ] ”Whoever brings a good deed (Islamic Monotheism and deeds of obedience to Allah and His Messenger) shall have ten times the like thereof to his credit.” [1] As for the increase beyond this, which is what the questioner intends (in his question), it has its means: [a] It is either connected to the performer of the deed or the deed itself; and [b] It is either connected to the time (in which the deed is performed) or the place, or its (good) outcomes.
And from the most important means of increasing (the reward for good deeds) is when a slave actualises sincerity to Allaah and adherence to the way of the Messenger in his deeds. So (this increase occurs) when a deed is from those deeds legislated (in the sharia) and the slave intends by way of it the Pleasure of Allaah and seeking His Reward, and (when) this intention is firmly established as the urge towards the deed and the goal behind it, such that his deed is (carried out) due to his belief in Allaah and His Messenger; and (when) the urge behind (his deed) is due to (responding) to the command of Allaah and his aim is to seek the Face of Allaah and His Pleasure, just as the meaning of (these affairs) have been mentioned in a number of Aayaat and Ahaadeeth, such as the saying of Allaah (The Most High): [إِنَّمَا يَتَقَبَّلُ ٱللَّهُ مِنَ ٱلۡمُتَّقِينَ ] ”Verily, Allah accepts only from those who are Al-Muttaqun.”[2] That is: Those who fear Allaah in their deeds by actualizing Ikhlaas (sincerity to Allaah) and Mutaaba-ah (adherence to the path of the Messenger). And likewise, the Messenger (sallal-laahu-alayhi-wasallam) said: ”Whoever fasts the month of Ramadhaan, his previous (minor) sins will be forgiven”; ”And whoever stands (in the night prayer) during Ramadan out of Imaan and seeking reward (from Allaah), then all of his previous (minor) sins will be forgiven;” [3] and other texts besides these.
Therefore, a few deeds accompanied by complete sincerity carries much greater weight, which cannot be reached (i.e. through deeds accompanied by a weaker strength in sincerity even if they are numerous). And because of this, the apparent actions have more virtue over one another in the presence of Allaah due to the Imaan and sincerity established in the hearts. Also abandonment of what the soul desires of forbidden desires is included in those righteous actions that have virtue over one another due to the different levels of sincerity–and that is when a (person) sincerely abandons them from the bottom of his heart and not out of other than sincerity. The story of the companions of the cave (i.e. in soorah Kahf) is a witness to this. [4]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Ibn Sadi (rahimahullaah) said:
The one whose aim in his supplication is to seek nearness to Allaah as well as obtain what he asks for, then indeed he has perfected a lot of (affairs) contrary to the one who only seeks after what he asks for, and such is the case with the majority of the people. Indeed this is a deficiency and a loss (for a person) in this tremendous virtue. So with regards to the likes of this affair, then let all the competitors (i.e. for good deeds and perfection in Iman) compete. This is from the fruits of beneficial knowledge, for indeed ignorance prevents many of the creation from lofty goals and the beautiful pathways (to success in this life and the next). [Al-Fataawaa As-Sadiyyah page 43]
Shaikh Saaleh al-Fawzaan (may Allaah preserve him) said: This categorization of Tawheed (i.e. Tawheed Ar-Ruboobiyyah, Tawheed Al-Uloohiyyah, Tawheed Al-Asmaa Was-Sifaat and Tawheed Al-Haakimiyyah) is not found except with the Ikhwaaniyyah (i.e. the deviant Muslim brotherhood sect); rather Tawheed Al-Haakimiyyah enters into Tawheed Al-Uloohiyyah etc
Yoonus Ibn Ubayd) [rahimahullaah] said: I am amazed by three statements! I am amazed by a statement of Muwarraq Al-Ajali, who said: ”I never said anything during anger, which I regretted during times of happiness.”
I am amazed by a statement of Muhammad Ibn Seereen, who said: ”I do not envy anyone for some worldly thing; for if he is going to be amongst the people of paradise, then how can I envy him for something of the worldly life, whilst he is destined for Paradise?! And if he is going to be amongst the people of the hell fire, then how can I envy him for something of the worldly life, whilst he is destined for the Hellfire?!”
And I am amazed by a statement of Hassaan Bin Abee Sinaan, who said: ”There is nothing easier for me than Wara (i.e. apprehensive fear); for if something is doubtful to me I leave it.”