He wants something that will guide him in his worldly and religious affairs
Question

                Can you advise us of something that will guide us in our worldly and religious affairs?
Praise be to Allah. 
          Shaykh al-Islam Ibn Taymiyah was asked the following 
          question: 
 
          I ask the shaykh and imaam, the follower of the salaf 
          (earlier generations) and the leader of the later generations, the most 
          knowledgeable man whom I have met in the east or the west, Taqiy al-Deen 
          Abu’l-Abbaas Ahmad Ibn Taymiyah, to advise me of something that will 
          guide me in my worldly and religious affairs. 
 
          He (may Allaah have mercy on him) replied as follows: 
 
          With regard to advice, I do not know of any advice more 
          beneficial than the advice of Allaah and His Messenger, for those who 
          understand it and follow it: 
 
          “And verily, We have recommended to the people of 
          the Scripture before you, and to you (O Muslims) that you (all) fear 
          Allaah, and keep your duty to Him”[al-Nisaa’ 4:131]
 
          The Prophet 
          
          (peace and blessings of Allaah be upon him) advised Mu’aadh, when he 
          sent him to Yemen, “O Mu’aadh, fear Allaah wherever you are, and follow 
          up a bad deed with a good deed, and it will wipe it out, and treat people 
          in a kind manner.”  Mu’aadh (may Allaah be pleased with him) was 
          held in high esteem by the Prophet 
          
          (peace and blessings of Allaah be upon him), and he said to him, “O 
          Mu’aadh, by Allaah I love you.” And he used to let him ride behind him. 
          It was narrated that he was the most knowledgeable of this ummah concerning 
          halaal and haraam, that he will be gathered (on the Day of Resurrection) 
          one step ahead of the scholars. One of his virtues is that the Prophet 
          
          (peace and blessings of Allaah be upon him) sent him to Yemen to convey 
          the message from him, as a daa’iyah, mufti and judge for the people 
          of Yemen. And he used to liken him to Ibraaheem (peace be upon him), 
          and Ibraaheem was a leader of mankind. 
 
          And Ibn Mas’ood (may Allaah be pleased with him) used 
          to say that Mu’aadh was an ummah (a leader having all the good righteous 
          qualities), obedient to Allaah, and he was not one of the mushrikeen 
          (cf. al-Nahl 16:120), likening him to Ibraaheem (peace be upon him). 
 
          Moreover, the Prophet 
          
          (peace and blessings of Allaah be upon him) gave him this advice, so 
          we should note that it is concise and comprehensive. It is like that 
          for the one who understands it, even though it is an interpretation 
          of advice given in the Qur’aan. 
 
          With regard to its conciseness, that is because each 
          person has two duties: his duty towards Allaah and his duty towards 
          others. It is inevitable that he will fall short sometimes with regard 
          to those duties, either by failing to do something he is commanded to 
          do or by doing something he is forbidden to do. So the Prophet 
          
          (peace and blessings of Allaah be upon him) said: “Fear Allaah wherever 
          you are.” This is a comprehensive phrase. The words “wherever you are” 
          refer to the need for taqwa in secret and in the open. Then he said: 
          “and follow up a bad deed with a good deed, and it will wipe it out”. 
          For when the doctor sees a patient and realizes that he has ingested 
          something harmful, he will tell him to take something that is good for 
          him. Sin is something inevitable for man, so the smart man is the one 
          who keeps doing good deeds so that they will wipe out his bad deeds. 
 
          In the wording of the hadeeth, the word sayi’ah (bad 
          deed) is mentioned first, even though it is the object, because the 
          aim here is to wipe out bad deeds, not to emphasize good deeds. 
 
           The good deeds should be of a similar nature to 
          the bad deeds, for that will be more effective in wiping them out. The 
          consequences of sin may be erased by several things, the first of which 
          is repentance, and the second is seeking forgiveness (istighfaar) without 
          repenting, for Allaah may forgive him in response to his du’aa’ even 
          though he has not repented. But if repentance and seeking forgiveness 
          are combined, this is perfect. The third thing is doing righteous deeds 
          that expiate for sin.
 
           With regard to specific acts of expiation, such 
          as those prescribed for one who has intercourse during the day in Ramadaan, 
          one who divorces his wife by zihaar (a jaahili form of divorce by which 
          a man says to his wife “You are to me as my mother’s back), the one 
          who commits some actions which are forbidden during Hajj or who fails 
          to fulfil some of its obligations and the one who hunts during Hajj, 
          these expiations are of four types: offering a sacrifice, freeing a 
          slave, giving in charity and fasting. With regard to kinds of expiation 
          that are not specified, as Hudhayfah said to ‘Umar: The fitnah faced 
          by a man (i.e., his shortcomings with regard to religious duties) because 
          of his family, wealth and children may be expiated by prayer, fasting, 
          charity and enjoining what is good and forbidding what is evil. This 
          is indicated by the Qur’aan and the saheeh ahaadeeth which speak of 
          expiation via the five daily prayers, Jumu’ah, fasting, Hajj and all 
          the actions concerning which it is said, whoever says such and such 
          or does such and such, he will be forgiven, or his previous sins will 
          be forgiven. There are many such reports in the books of Sunan, 
          especially those books which have been written concerning virtuous deeds. 
 
          It should be noted that paying attention to such matters 
          is one of the things of which man is in the greatest need. When a person 
          reaches the age of puberty, especially in these times and similar periods 
          which resemble the time of jaahiliyyah in so many ways, the person who 
          grows up among knowledgeable and religious people may be affected by 
          matters of jaahiliyyah to some extent, so how about others? 
 
          In al-Saheehayn it is narrated in the hadeeth 
          of Abu Sa’eed (may Allaah be pleased with him) that the Prophet 
          
          (peace and blessings of Allaah be upon him) said: “You will follow the 
          path of those who came before you step by step, so that even if they 
          entered the hole of a lizard, you will enter it too.” They said, “O 
          Messenger of Allaah, do you mean the Jews and Christians?” He said, 
          “Who else?” This report is confirmed by the aayah (interpretation of 
          the meaning): 
 
          “so enjoy your portion (awhile) as those before you 
          enjoyed their portion (awhile); and you indulged in play and pastime 
          (and in telling lies against Allaah and His Messenger Muhammad) as they 
          indulged in play and pastime”
 
          [al-Tawbah 9:69]
 
          And there are further corroborating reports in the saheeh 
          and hasan ahaadeeth. This is something which affects those among the 
          elite who claim to be religiously committed, as more than one of the 
          salaf, including Ibn ‘Uyayanah, said. For many of the characteristics 
          of the Jews are things from which some of those who claim to be knowledgeable 
          are suffering, and many of the characteristics of the Christians are 
          things from which some of those who claim to be religiously-committed 
          are suffering – as is clear to everyone who understands the religion 
          of Islam with which Allaah sent Muhammad 
          
          (peace and blessings of Allaah be upon him), then tries to understand 
          people in the light of Islam. 
 
          If this is the case, then the one whose heart Allaah 
          opens to Islam will be following light from his Lord, for he was dead 
          then Allaah revived him and gave him light by which to walk among mankind. 
          So he will inevitably notice the characteristics of jaahiliyyah and 
          the path of the two nations with whom Allaah is angry and who have gone 
          astray, namely the Jews and Christians, and he will see that he is also 
          afflicted with some of that. 
 
          The most useful thing that both the elite and the common 
          folk may know is that which will cleanse their souls of these bad effects, 
          and that is following bad deeds with good deeds. Good deeds are those 
          which Allaah has encouraged on the lips of the final Prophet, whether 
          they are actions, attitudes or characteristics. Among the things which 
          remove the consequences of sin are disasters or calamities which expiate 
          sin; these include all kinds of anxiety, grief or harm with regard to 
          wealth, honour, one’s body, and so on, but which are not brought about 
          by a person’s own actions. 
 
          When the Prophet 
          
          (peace and blessings of Allaah be upon him) had stated the rights of 
          Allaah with regard to doing righteous deeds and putting right bad deeds, 
          he then said, “and treat people in a kind manner”. This refers to one’s 
          duty towards other people. A good attitude towards other people is based 
          on maintaining contact with one who cuts you off by greeting him with 
          salaam, honouring him, making du’aa’ for him, praying for  forgiveness 
          for him, praising him and visiting him; giving to one who has deprived 
          you of knowledge, benefits and money; forgiving one who has wronged 
          you with regard to blood, wealth or honour. Some of these matters are 
          waajib (obligatory) and some are mustahabb (encouraged). 
 
          With regard to the “exalted standard of character” [al-Qalam 
          68:4] with which Allaah described Muhammad 
          
          (peace and blessings of Allaah be upon him), this is the religion which 
          includes all that Allaah has enjoined. Hence Mujaahid said that he was 
          the interpretation of the Qur’aan, as ‘Aa’ishah (may Allaah be pleased 
          with her) said: “His character was the Qur’aan.” The essence of his 
          character was that he hastened to do what Allaah loves with a willing 
          spirit and an open heart. All of this may be summed up in the word taqwa 
          (fear of Allaah), which includes doing everything that Allaah has enjoined 
          whether it is waajib (obligatory) or mustahabb (recommended), and avoiding 
          all that He has forbidden, whether it is haraam (forbidden) or makrooh 
          (disliked). This combines both duties towards Allaah and duties towards 
          other people. But as taqwa may sometimes mean fearing the punishment 
          which makes one refrain from forbidden things, it was explained in the 
          hadeeth of Mu’aadh. Similarly, in the hadeeth of Abu Hurayrah (may Allaah 
          be pleased with them) which was narrated and classed as saheeh by al-Tirmidhi, 
          “it was said, ‘O Messenger of Allaah, which thing most commonly brings 
          people into Paradise?’ He said, ‘Fear of Allaah (taqwa) and a good attitude.’ 
          It was said, ‘And which thing most commonly brings people into Hell?’ 
          He said, ‘The two hollow things: the mouth and the private parts.’” 
 
          In al-Saheeh it is narrated from ‘Abd-Allaah ibn 
          ‘Umar (may Allaah be pleased with him) that the Messenger of Allaah 
          
          (peace and blessings of Allaah be upon him) said: “The most perfect 
          of the believers in faith is the one who is best in attitude.” So he 
          connected perfection of faith to good attitude. It is well known that 
          faith is all fear of Allaah (taqwa), but this is not the place to discuss 
          the basic principles and minor details of that. This is the whole of 
          religion, but the source of goodness is sincere devotion of the slave 
          to his Lord, worshipping Him alone and seeking His help alone, as in 
          the aayahs (interpretation of the meaning): 
 
          “You (Alone) we worship, and You (Alone) we ask for 
          help (for each and everything)” [al-Faatihah 1:5]
 
          “So worship Him (O Muhammad) and put your trust in 
          Him”[Hood 11:123] 
 
          “in Him I trust and unto Him I repent”[Hood 11:88]
 
          “so seek your provision from Allaah (Alone), and worship 
          Him (Alone), and be grateful to Him” [al-‘Ankaboot 29:17]
 
          Thus the slave does away with any hope of benefiting 
          from created beings and does not strive for their sake, and he focuses 
          all his concern on his Lord, by praying to him for all his needs, fears, etc., and striving to do all that He loves.