Six Ettiquettes of Learning 
Ibn al-Qayyim - rahimahullaah- said: "There are six stages to knowledge:
Firstly: Asking questions in a good manner.Fruits of Humility
Ibn al-Qayyim - rahimahullaah - said:  One of the Salaf (Pious Predecessors) said: "Indeed a servant commits a sin by which he enters Paradise; and another does a good deed by which he enters the Fire."
It was asked: How is that? So he replied: "The one who committed the sin, constantly thinks about it; which causes him to fear it, regret it, weep over it and feel ashamed in front of his Lord - the Most High - due to it. He stands before Allaah, broken-hearted and with his head lowered in humility. So this sin is more beneficial to him than doing many acts of obedience, since it caused him to have humility and humbleness - which leads to the servant's happiness and success - to the extent that this sin becomes the cause for him entering Paradise. As for the doer of good, then he does not consider this good a favour from his Lord Upon him. Rather, he becomes arrogant and amazed with himself, saying: I have achieved such and such, and such and such . So this further increases him in self adulation, pride and arrogance - such that this becomes the cause for his destruction."
Purifying the Heart
Jihaad Against the Self
Firstly: To strive in learning guidance and the religion of truth, without which there will be no success. Indeed, there can be no true happiness, nor any delight in this world and in the Hereafter, except through it.When these four stages are completed then such a person is considered to be amongst the Rabbaaniyyoon. The Salaf were agreed that a Scholar does not deserve the title of Rabbaanee until he recognises and knows the truth, acts upon it, and teaches it to others. So whosoever has knowledge, acts upon it, and teaches this knowledge to others, is considered from the
Trials of the Heart
Speaking about such trials, he - rahimahullaah - said: "Hearts - when
exposed to such fitan (trials) - are of two types:
Firstly: confusing good with evil, so it neither recognises the good, nor rejects the evil. This disease may take hold of it to such an extent that it believes good to be evil; and evil to be good, Sunnah to be bid'ah (innovation); and innovations to be the Sunnah. and the truth to be falsehood: and falsehood the truth.[The second type]: a white heart in which the light of eemaan is bright and its radiance is illuminating. So when trials are presented to such a heart, it rejects and turns away from them. This further increases its light and illumination and its
Four Principles of Worship
 He is Abu 'Abdullaah, Shamsud Deen Muhammad ibn Abu Bakr (better known as Ibn al-Qayyim (or ibn Qayyim al-Jawziyyah). He was born in the year 691H in the city of Damascus. From an early age he set about acquiring knowledge and studied under many prominent teachers, the most notable of whom was Shaykhul-lslaam Ibn Taymiyyah. His students
include the likes of Ibn Katheer, adh-Dhahabee, Ibn Rajab, Ibn 'Abdul-Haadee and others. He authored over ninety books and booklets - all of them being characterised by their touching address to the soul and the heart, as well, as their accuracy, precision and depth of research. Ibn al-Qayyim died on the night of Thursday 13th Rajab at the time of the 'Ishaa adhaan in the year 751H. Testaments about his comprehensive knowledge, firm adherence to the way of the Salaf; excellent manners, worship and zuhd have been given by Al-Haafidh Ibn Hajar in ad-Dururul-Kaaminah (3/400), Al-Haafidh Ibn Rajab in Dhayl
Tabaqaatul-Hanaabilah (2/447), ash-Shawkaanee in al-Badrut-Taali'(2/143-146) and also Al-Haafidh Ibn Katheer who said about him in al-Bidaayah wan-Nihaayah (14/246): "He attained great proficiency in many branches of knowledge, particularly knowledge of Tafseer, Hadeeth and Usool. When Shaykh Taqiyyud-Deen Ibn Taymiyyah returned from Egypt in the year 712H, he stayed with the Shaykh until he died, learning a great deal of knowledge from him; along with the knowledge which he had already occupied himself in obtaining. So he became a singular Scholar in many branches of knowledge. He also continued to seek knowledge greatly day and night and was constant in humbly calling upon his Lord. He recited well
and had fine manners. He had a great deal of love and did not harbour any envy for anyone, nor harm anyone, nor seek to find fault with anyone, nor bear any malice towards anyone. I was one of those who most often kept company with him and I
was one of the most beloved of people to him. I do not know anyone in the world, in this time, who is a greater worshipper than him. His Salaah (Prayer) used to be very lengthy, with prolonged rukoo' (bowing) and sujood (prostration). His companions would often reproach him for this, yet he never retorted back, nor did he abandon this practice - may Allaah
shower His Mercy upon him."
 The following are some points of benefit - extracted from the various works of the Shaykh pertaining to purification of the souls and curing the diseases of the hearts.
 Miftaah Daarus-Sa 'aadah ( p.283).
 Al-Waabilus-Sayyib minal-Kalimit-Tayyib ( p. 15).
 Al-Waabilus-Sayyib (p.80).
 Zaad ul-Ma'aad fi Hadee Khayril-'Ibaad (pp.9- 11) .
 Related by Muslim (no.144), from Hudhaifah radiallaahu 'anhu.
 Ighaathatul-Luhfaan ( p.40).
 Ighaathatul-Luhfaan (pp. 39-40).