Al-Sifat (the Attributes of Allah)

( Part No : 3,Page No:170) The twelfth question of Fatwa No. 5741 Q 12: I read in the book of Tawdih Al-`Aqidah Al-Mufidah Fi `Ilm Al-Tawhid, that is a commentary by Shaykh Husayn Abdul-Rahim on Al-Mazidah that was written by Ahmad Al-Dardir. It is the second part of the course of the fourth year in the prepatory stage in Al-Azhar institutes. This fourth edition was verified also by Musa Ahmad, V. 4, on 1363 A.H, 1963 A.D. In this book, I read that the Attributes of Allah (may He be Exalted) are twenty Attributes in the saying of a certain group as Al-Raziyah. In another saying Imam Al-Ash`ary and those who adopted his views said that the Attributes of Allah are thirteen Attributes. What is agreed upon according to this book is seven Attributes that are the Attributes of Al-Ma’any (the meanings). We would like to know what is incumbent upon us with regard to the Attributes of Allah and their number if they are seven, thirteen or twenty. If they are twenty Attributes, what is the meaning of His being Potent and Living. Are these books proper for studying the sound creed? I doubt such books, because the author of Al-Mazidah is Ash’ary. I would like to follow the example of Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim community). I do not like to imitate Al-Asha`irah or others. Guide me to a book that talks about the Attributes of Allah according to the creed of Ahl-ul-Sunnah (those adhering to the Sunnah)! A: `Aqidah of Ahl-ul-Sunnah wal-Jama`ah is that Allah is described with the Attributes of Perfection. ( Part No : 3,Page No:171) Moreover, Allah should be described with what He described Himself with in the Qur’an and what His Messenger (peace be upon him) described Him without Tahrif (distortion of the meaning), Ta`til (denial of Allah’s Attributes), Takyif (questioning Allah’s Attributes or Tamthil (likening Allah’s Attributes to those of His Creation) according to His saying:Saying that they are twenty, seven or thirteen has no basis and contradicts the Qur’an, Sunnah and consensus of Muslim Ummah (nation). The book you have mentioned is not reliable. You can read the book called Al-’Aqidah Al-Wasitiyyah by Ibn Taymiyyah with the commentary of Muhammad Khalil Al-Harras. You can also read Al-Tadmuriyah and Al-Hamawiyah both written by Shaykh Al-Isalm Ibn Taymiyyah. These three books have pointed out the creed of Ahl-ul-Sunnah (those adhering to the Sunnah) concerning the Names and Attributes of Allah and refuted the allegations of their opponents. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions! Permanent Committee for Scholarly Research and Ifta Click here to download the book by Shiekh Harras Click here to download the book Aqidah Al Hamawiyah   Permanent Committee for Scholarly Research and Ifta’     Member Committee Deputy Chairman The Chairman `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz source http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=839&PageNo=1&BookID=7

 

Best Times to make Du’a

There are certain times dua (supplication) is more likely to be accepted by Allah (Subhanahu wa Ta’ala) as mentioned by Prophet (salAllahu alayhi wasalam). These times are as follows:

 

1. The Last Third Of The Night

Abu Hurairah (radiAllahu anhu) narrated that Allah’s Messenger (salAllahu alayhi wasalam) said: ‘In the last third of every night our Rabb (Cherisher and Sustainer) (Allah (Subhanahu wa Ta’ala)) descends to the lowermost heaven and says; “Who is calling Me, so that I may answer him? Who is asking Me so that may I grant him? Who is seeking forgiveness from Me so that I may forgive him?.”‘ [Sahih al-Bukhari, Hadith Qudsi]

Amr ibn Absah narrated that the Prophet said: ‘The closest any worshipper can be to His Lord is during the last part of the night, so if you can be amongst those who remember Allah at that time, then do so.’ [at-Tirmidhi, an-Nasa'i, al-Hakim - Sahih]

2. Late at night

When people are sleeping and busy with worldly pleasures Allah (Subhanahu wa Ta’ala) gives the believers an opportunity, or an answer hour if they can fight sleep and invoke Allah (Subhanahu wa Ta’ala) for whatever they need.

The Prophet (salAllahu alayhi wasalam) said: ‘There is at night an hour, no Muslim happens to be asking Allah any matter of this world or the Hereafter, except that he will be given it, and this (occurs) every night.’ [Muslim #757]

3. Between Adhan and Iqamah

Anas (radiAllahu anhu) narrated that Allah’s Messenger (salAllahu alayhi wasalam) said: ‘A supplication made between the Adhan and Iqama is not rejected.’ [Ahmad, abu Dawud #521, at-Tirmidhi #212, Sahih al-Jami #3408, an-Nasai and Ibn Hibban graded it sahih (sound)]

4. An Hour o n Friday

Narrated Abu Hurairah (radiAllahu anhu): Allah’s Messenger (salAllahu alayhi wasalam) talked about Friday and said: ‘There is an hour o n Friday and if a Muslim gets it while offering Salat (prayer) and asks something from Allah (Subhanahu wa Ta’ala), then Allah (Subhanahu wa Ta’ala) will definitely meet his demand.’ And he (the Prophet (salAllahu alayhi wasalam) pointed out the shortness of that particular time with his hands. [Sahih al-Bukhari]

Some have said that this hour is from the time the Imam (prayer’s leader) enters the mosque o n Friday’s prayer until the prayer is over (ie between the two khutbahs), whereas others have said that it is the last hour of the day (ie after the Asr prayer until the Maghrib prayer).
(Note: when we say an hour here we do not mean the hour everyone knows (60 minutes) but an unspecified period of time because the time counters which we use today came after the Prophet (salAllahu alayhi wasalam) had died.

5. While Drinking Zamzam Water

Jaber (radiAllahu anhu) narrated that Allah’s Messenger (salAllahu alayhi wasalam) said: ‘Zamzam water is for what it is drunk for.’ [Ahmad 3: 357 and Ibn Majah #3062]

This means that when you drink Zamzam water you may ask Allah (Subhanahu wa Ta’ala) for anything you like to gain or benefit from this water such as healing from illness…. etc.

6. While Prostrating

Abu Hurairah (radiAllahu anhu) narrated that Allah’s Messenger (salAllahu alayhi wasalam), said: ‘The nearest a slave can be to his Lord is when he is prostrating, so invoke (supplicate) Allah (Subhanahu wa Ta’ala) much in it. [Muslim, abu Dawud, an-Nasa'i and others, Sahih al-Jami #1175]

When a Muslim is in his Salat (prayer) he is facing Allah (Subhanahu wa Ta’ala) and when he prostrates he is the nearest he can be to Allah (Subhanahu wa Ta’ala) so it is best to invoke Allah (Subhanahu wa Ta’ala) at this time. It is said that while in prostration, o ne should not ask for worldy needs (ie a nice car, a new job, etc), but for the Hereafter.

7. When Waking Up at Night

Narrated Ubada Bin As-Samit that Allah’s Messenger (salAllahu alayhi wasalam) said: ‘Whomever wakes up at night and says La ilaha illallahu wahdahu la shrika lahu lahulmulku, wa lahul hamdu, wa huwa ala kulli shai’in qadir. Alhamdu lillahi, wa subhanallahi wa la ilaha illallahu, wallah akbir, wa la hawla wala quwata illa billah (none has the right to be worshipped but Allah (Subhanahu wa Ta’ala) He is the o nly o ne who has no partners. His is the kingdom and all the praises are for Allah (Subhanahu wa Ta’ala) All the glories are for Allah (Subhanahu wa Ta’ala) And none has the right to be worshipped but Allah (Subhanahu wa Ta’ala) and Allah (Subhanahu wa Ta’ala) is the most Great and there is neither might nor power except with Allah (Subhanahu wa Ta’ala) and then says, Allahumma ighfir li (O Allah! Forgive me) or invokes Allah (Subhanahu wa Ta’ala), he will be responded to and if he makes ablution and performs Salat (prayer), his Salat (prayer) will be accepted. [Sahih al-Bukhari]

8. At The End Of The Obligatory Salat:

Narrated Abu Omamah (radiAllahu anhu): that Allah’s Messenger (salAllahu alayhi wasalam) was asked, O Messenger of Allah, which supplication is heard (by Allah (Subhanahu wa Ta’ala), he said the end of the night and at the end of the obligatory Salat (prayer) [at-Tirmidhi]

This time is after saying ‘At-tahyat’ , and before making Tasleem (finishing prayer)

9. The Night Of ‘Qadr’ (Decree)

This night is the greatest night of the year. This is the night which the almighty Allah (Subhanahu wa Ta’ala) said about it, “The night of Al-Qadar (Decree) is better than a thousand months.” [Surah al-Qadr, 97: 3]

The Night of Decree is o ne of the odd nights of the last ten nights of the blessed month of Ramadan. The angels descend down to the earth, and the earth is overwhelmed with peace and serenity until the break of dawn and when he doors of Paradise are opened, the worshipper is encouraged to turn to Allah to ask for his needs for this world and the Hereafter.

10. During The Rain

Narrated Sahel Ibn Sa’ad (radiAllahu anhu): that the Messenger of Allah (salAllahu alayhi wasalam) said: ‘Two will not be rejected, Supplication when the Adhan (call of prayer) is being called, and at the time of the rain’. [Al-Hakim 2: 114, and Abu Dawud #2540, ibn Majah]

‘Seek the response to your du’as when the armies meet, and the prayer is called, and when rain falls’ [reported by Imam al-Shafi' in al-Umm, al-Sahihah #1469]

The time of the rain is a time of mercy from Allah (Subhanahu wa Ta’ala) so, o ne should take advantage of this time when Allah (Subhanahu wa Ta’ala) is having mercy o n His slaves.

11. At the Adhan

‘Seek the response to your du’as when the armies meet, and the prayer is called, and when rain falls’ [reported by Imam al-Shafi' in al-Umm, al-Sahihah #1469]

In another hadith; ‘When the prayer is called, the doors of the skies are opened, and the du’a is answered’ [al-Tayalisi in his Musnad #2106, al-Sahihah #1413]

12. The o ne Who Is Suffering Injustice and Opression

The Messenger of Allah (salAllahu alayhi wasalam) said to Mua’ad Ibn Jabal (radiAllahu anhu), ‘Beware of the supplication of the unjustly treated, because there is no shelter or veil between it (the supplication of the o ne who is suffering injustice) and Allah (Subhanahu wa Ta’ala)’ [Sahih Al-Bukhari and Muslim]

The prophet (salAllahu alayhi wasalam) declared, ‘Three men whose dua is never rejected (by Allah) are: the fasting person until he breaks his fast (in another narration, when he breaks fast), the just ruler and the o ne who is oppressed.’
[Ahmad, at-Tirmidhi - Hasan]

In another hadith; The Prophet (salAllahu alayhi wasalam) declared: ‘Three du’as are surely answered: The du’a of the oppressed, the du’a of the traveler, and the du’a of the father/mother (upon their child)’

The o ne who is suffering injustice is heard by Allah (Subhanahu wa Ta’ala) when he invokes Allah (Subhanahu wa Ta’ala) to retain his rights from the unjust o ne or oppressor. Allah (Subhanahu wa Ta’ala) has sworn to help the o ne who is suffering from injustice sooner or later as the Messenger of Allah (salAllahu alayhi wasalam) said.

13. The Traveler

The Messenger of Allah (salAllahu alayhi wasalam) said; Three supplications will not be rejected (by Allah (Subhanahu wa Ta’ala)), the supplication of the parent for his child, the supplication of the o ne who is fasting, and the supplication of the traveler. [al-Bayhaqi, at-Tirmidhi - Sahih]

During travel supplication is heard by Allah (Subhanahu wa Ta’ala) if the trip is for a good reason, but if the trip is for a bad intention or to perform illegal things (making sins) this will not apply to it.

14. The Parent’s Supplication for their Child

The Messenger of Allah (salAllahu alayhi wasalam) said; Three supplications will not be rejected (by Allah (Subhanahu wa Ta’ala)), the supplication of the parent for his child, the supplication of the o ne who is fasting, and the supplication of the traveler. [al-Bayhaqi, at-Tirmidhi - Sahih]

15. Dua after praising Allah and giving salat o n the Prophet (salAllahu alayhi wasalam) in the tashahhud at the end of salat.

Narrated Faddalah ibn Ubayd (radiAllahu anhu): that the Messenger of Allah (salAllahu alayhi wasalam) said: ‘When anyone of you makes du’a, let him start by glorifying his Lord and praising Him, then let him send blessings upon the Prophet (salAllahu alayhi wasalam), then let him pray for whatever he wants’ [abu Dawud #1481, at-Tirmidhi #3477]

In another hadith; Baqiy ibn Mukhallid (radiAllahu anhu) narrated that that the Messenger of Allah (salAllahu alayhi wasalam) said: ‘Every du’a is not responded to until o ne sends blessings upon the Prophet (salAllahu alayhi wasalam)’ [al-Bayhaqi]

In another hadith; Umar (radiAllahu anhu) narrated that the Prophet (salAllahu alayhi wasalam) said: ‘Du’a is detained between the heavens and the earth and no part of it is taken up until you send blessings upon your Prophet (salAllahu alayhi wasalam)’
[at-Tirmidhi #486]

After a person has finished his tashahhud and before saying the ’salam’, supplication at this time is o ne likely to be responded to. Ibn Mas’ud narrates: I was o nce praying, and the Prophet (salAllahu alayhi wasalam), Abu Bakr and Umar (were all present). When I sat down (in the final tashahhud), I praised Allah, then sent salams o n the Prophet, then started praying for myself. At this, the Prophet (salAllahu alayhi wasalam) said:‘Ask, and you shall be given it! Ask, and you shall be given it!’ [at-Tirmidhi #593 - hasan, Mishkat al-Misbah #931]

16. The dua of a Muslim for his absent brother or sister Muslim stemming from the heart.

The prophet (salAllahu alayhi wasalam) said:
‘There is no believing servant who supplicates for his brother in his absence where the angels do not say, ‘the same be for you” [Muslim]

17. Dua o n the Day of Arafat

The Messenger of Allah (salAllahu alayhi wasalam) said: ‘The best supplication is the supplication o n the day of Arafat’.[at-Tirmidhi and Malik]

The day of Arafat is the essence and pinnacle of Hajj. o n this great and momentous day, millions of worshippers gather together o n o ne plain, from every corner of the world, with o­nly o ne purpose in mind – to respone to the call of their Creator. During this auspicious day, Allah does not refuse the requests of His worshippers.

18. Dua during the month of Ramadan

Ramadan is month full of many blessings, thus the du’a of Ramadan is a blessed o ne. This can be inferred from the Prophet (salAllahu alayhi wasalam) saying: ‘When Ramadan comes, the Doors of Mercy (another narration says Paradise) are opened, and the doors of Hell are closed, and the Sahitans are locked up’ Thus, it is clear that du’a during Ramadan has a greater chance of being accepted, as the Gates of Paradise and Mercy are opened.
[Sahih al-Bukhari #1899, Muslim #1079 and others]

19. Dua when the Armies meet

When the Muslim is facing the enemy in battle, at this critical period, the du’a of a worshipper is accepted.

Sahl ibn Sa’d (radiAllahu anhu) narrtaed the the Prophet (salAllahu alayhi wasalam) said:
‘Two duas are never rejected, or rarely rejected: the du’a during the call for prayer, and the du’a during the clamity when the two armies attack each other’ [abu Dawud #2540, ibn Majah, al-Hakim]

In another narration: ‘Seek the response to your du’as when the armies meet, and the prayer is called, and when rain falls’[reported by Imam al-Shafi' in al-Umm, al-Sahihah #1469]

20. When Muslims gather for the purpose of invoking and remembering Allah (Dhikrullah) .

The Prophet (salAllahu alayhi wasalam) said:
If a group of people sit together remembering Allah, the angels will circle them, mercy will shroud them, peace will descend o nto them and Allah will remember them among those with Him. [Muslim]

21. First Ten days of Dhul-Hijjah

The Prophet (salAllahu alayhi wasalam) said:
‘There are no days during which good deeds are more beloved to Allah than during these ten days’ [Sahih al-Bukhai #969 and others]

22. Dua when the heart reaches out to Allah and is ready to be totally sincere

23. At Midnight

Abu Umamah (radiAllahu anhu) said, the Prophet (salAllahu alayhi wasalam) was questioned; ‘Which du’a is heard (by Allah)?’ He answered, ‘At midnight and at the end of every obligatory prayer.’[at-Tirmidhi - Hasan]

25. Dua of people after the death of a person

In a long hadith, Umm Salamah (radiAllahu anha) narrated that the Prophet (salAllahu alayhi wasalam) said, when Abu Salamah had just passed away, and had closed his eyes,
‘Do not ask for yourselves anything but good, for the angels will say ‘Ameen’ to all that you ask for. O Allah, forgive Abu Salamah, and raise his ranks among those who are guided.’
[Muslim, abu Dawud, Ahmad]

26. Dua of the o ne fasting until he breaks his fast.

The Messenger of Allah (salAllahu alayhi wasalam) said; Three supplications will not be rejected (by Allah (Subhanahu wa Ta’ala)), the supplication of the parent for his child, the supplication of the o ne who is fasting, and the supplication of the traveler. [al-Bayhaqi, at-Tirmidhi - Sahih]

27. Dua of the o ne fasting at the time of breaking fast

The prophet (salAllahu alayhi wasalam) declared,
‘Three men whose dua is never rejected (by Allah) are: when a fasting person breaks fast (in another narration, the fasting person until he breaks his fast), the just ruler and the o ne who is oppressed.’ [Ahmad, at-Tirmidhi - Hasan]

29. Dua of a just Ruler

The prophet (salAllahu alayhi wasalam) declared,
‘Three men whose dua is never rejected (by Allah) are: the fasting person until he breaks his fast (in another narration, when he breaks fast), the just ruler and the o ne who is oppressed.’
[Ahmad, at-Tirmidhi - Hasan]

30. Dua of a son or daughter obedient to his or her parents

It is well known in the story narrated in hadith os three men who were trapped by a huge stone in a cave. o ne of them who was kind to kis parents asked Allah to remove the stone, and his du’a was answered. [Sahih al-Bukhari 3:36 #472]

31. Dua immediately after wudu

Umar ibn Al-Khattab reported that the Prophet (salAllahu alayhi wasalam) said:
‘There is not o ne of you that makes wudu, and does it perfectly, then says: I testify that there is no diety worthy of worship except Allah. he is Alone, having no partners. And I bear witness that Muhammad is His slave and messenger’, except that the eight gates of Paradise are opened for him, and he can enter into it through whichever o ne he pleases’
[Muslim #234, abu Dawud #162, Ahmad, an-Nasa'i]

Saying what has been mentioned in the hadith that is directly related to it (ablution)

32. Dua after stoning the Jamarat at Hajj

The stoning of the small Shaitan (jamrat sugra), or the middle Shaitan (jamrat wusta) pillars during Hajj.

It is narrated that the Prophet (salAllahu alayhi wasalam) would stone the small Jamarah (one of the three pillars that is stoned in the last days of Hajj), then face the qiblah, raise his hands, and make du’a for a long time. He would then stone the middle Jamarah and do the same. When he stoned the large Jamarah, he would depart without making any du’a. [Sahih al-Bukhari #1753 and others]

33. At the Crowing of a Rooster

Abu Hurairah (radiAllahu anhu) narrated that the Prophet (salAllahu alayhi wasalam) said:
‘When you hear a rooster crowing, then ask Allah for His bounties, for it has seen an angel, and when you hear a donkey braying, then seek refuge in Allah from Shaitan, for it has seen a Shaitan’ [Sahih al-Bukhari, Muslim, Ahmad, Sahih al-Jami #611]

34. Du’a made inside the Ka’bah

The Ka’bah is a sanctuary that has no comparison in the entire world. The du’a of o ne who prays inside the hijr is considered as being made inside the ka’bah, as it is part of the house (Baitullah). [This is the semicircle to the right of the Ka'bah if you face the door, opposite to the Yemeni corner and the Black stone wall.]

Usamah ibn Zayd narrated, ‘When the Prophet (salAllahu alayhi wasalam) entered the House (Ka’bah), he made du’a in all of its corners [Muslim 2: 968 and others]

35. Du’a o n the mount of Safa or Marwah during Umrah or Hajj

It is narrated that the Prophet (salAllahu alayhi wasalam) would make long du’as at Safa and Marwah. [Muslim #1218 and others]

36. Dua at any of the holy sites.

37. While reciting Surah al-Fatihah

The Prophet (salAllahu alayhi wasalam) said that Allah the Exalted had said:
‘ I have divided the prayer into two halves between Me and My servant, and My servant will receive what he asks for. When the servant says: Praise be to Allah, the Lord of the universe, Allah the Most High says: My servant has praised Me. And when he (the servant) says: The Most Compassionate, the Merciful, Allah the Most High says: My servant has lauded Me. When he (the servant) says: Master of the Day of Judgment, He remarks: My servant has glorified Me, and sometimes He will say: My servant entrusted (his affairs) to Me. When he (the worshipper) says: Thee do we worship and of Thee do we ask help, He (Allah) says: This is between Me and My servant, and My servant will receive what he asks for. Then, when he (the worshipper) says: Guide us to the straight path, the path of those to whom Thou hast been Gracious — not of those who have incurred Thy displeasure, nor of those who have gone astray, He (Allah) says: This is for My servant, and My servant will receive what he asks for.
[Muslim 4: 395]

38. Saying ‘Ameen’ during prayer

After finishing the recitation of al-Fatihah, the saying of‘Ameen’ in congregation.
The Prophet (salAllahu alayhi wasalam) said: ‘When the Imam says ‘Ameen’, then recite it behind him (as well), because whoever’s Ameen coincides with the Ameen of the angels will have all of his sins forgiven.’ [Sahih al-Bukhari #780, Muslim #410 and others]

39. While visiting the sick, and dua made by the sick

Umm Salamah narrated that the Prophet (salAllahu alayhi wasalam) said:
‘When you visit the sick, or the dead then say good, because the angels say ‘Ameen’ to whatever you say [Muslim #2126]

Ali (radiAllahu anhu) reported that the Prophet (salAllahu alayhi wasalam) said:
‘When a Muslim visits his sick Muslim brother in the morning, seventy thousand angels make dua for his forgiveness till the evening. And when he visits him in the evening, seventy thousand angels make dua for his forgiveness till the morning, and he will be granted a garden for it in Jannah.’ [at-Tirmidhi, abu Dawud]

Source: http://www.calgaryislam.com/imembers/displayarticle550.html

I worshiped Allaah for Fifty Years

Author: Al Haafidh adh Dhahabee

Topic: Treasures Reference: Siyar ‘Alaam an Nubalaa – more about reference here…

 

 Nasr ibn Mahmood al Balkhee said;

Ahmad ibn Harb stated: “I worshiped Allaah for fifty years, I wasn’t able to find the sweetness of worship until I forsook three things: 1. I forsook seeking the acceptance of people, so I was able to speak the truth.

 2. I forsook the companionship of the sinner, so I was able to accompany the righteous.

 3. I forsook the sweetness of the life of this world, so I was able to find the sweetness of the afterlife.

 

Source: http://www.subulassalaam.com/articles/article.cfm?article_id=69

Allaah’s Greatest Name

Reference: Tafseer Asmaa Allaah al Husnaa – more about reference here…

Some people believe that Allaah’s greatest name is a specific name is unknown except to those whom Allaah has specified with a Karaamah that is out of the ordinary. This is incorrect, for indeed Allaah the Elevated encouraged us to know His names and attributes and praised those who know them, understand them and supplicate to Allaah with them, whether it is a supplication of worship or a supplication of request. There is no doubt that Allaah’s greatest name is amongst them, rendered by Allaah for this reason. For Indeed He, the Lofty, is most generous without restriction, there is no limit to His generosity and graciousness, and He loves to be generous to His servants. Amongst His greatest generosity, is that he made Himself known to His servants with His beautiful names and lofty attributes.

It is correct that all His names are beautiful, and all of them are great, but His greatest name is:

-Every solitary name

-or every name that is combined with another

if they allude to all His Dhaatee attributes, Fi’lee attributes, or all the attributes.

For example; Allaah [solitary name], for it combines all the meanings of Uluheeyyah and all the attributes of perfection.

Al Hameed al Majeed [combined name], for al Hameed combines all the meanings of praiseworthiness and perfection for Allaah the Elevated. And al Majeed alludes to all the attributes of grandeur and majesty. Similar to it is; Al Jaleel al Hameed and al Ghanee al Kareem.

Likewise is; al Hayy al Qayoom, indeed al Hayy is one who has the perfect, grandest life which combines all the meaning of the Self. Al Qayoom is one who is self sufficient, not in need of all the creation, created all that is in existence, it is the name that combines all the attributes of action. Likewise is; al ‘Adheem al Kabeer, one who posses all the meanings of grandeur and loftiness, in His Self and names and attributes. He posses all the meanings of grandeur specified to him.

Similarly is your statement; yaa Dhal Jalaal wal Ikraam. For indeed al Jalaal are the attributes of magnificence, grandeur and perfection. And al Ikraam is His deveservance of love, humility and so on from His servants. So it is known by this that Allaah’s greatest name is a group noun [for lack of better translation: Ism Jins].

This is what the texts of the legislation and derivation signify, as is narrated in as Sunnan, that the Messenger of Allaah heard a man saying:

“O Alllah, I ask by that I bear witness that there is no deity worth of worship in truth other than You, al Ahad, as Samad, You beget not, nor were you begotten, and there is none co-equal or comparable to you…”

So the Messenger – صلى الله عليه وسلم – said:

“By the One whom my soul is in His hands, you have asked Allaah with His greatest name, the name in which is He is supplicated with, He responds, and if it is requested of Him, He gives.” [At Tirmidhi, Abu Dawood, Ibn Maajah and others]

There is another Hadeeth where a man supplicated saying:

“O Allaah I ask you, with that all praise if for You, there is no deity worthy of worship in truth other than you, al Mannaan, Badee’ as Samaawaat wal Ard, Dhul Jalaal wal Ikraam, Yaa Hayy, Yaa Qayoom…”

So the Messenger – صلى الله عليه وسلم – said:

“By the One whom my soul is in His hands, you have asked Allaah with His greatest name.” [At Tirmidhee, an Nasaa-ee and others]

Al ‘Allaamah ‘Abdur Rahmaan Ibn Naasir as Sa’dee

Reference: Tafseer Asmaa Allaah al Husnaa – more about reference here…

Some people believe that Allaah’s greatest name is a specific name is unknown except to those whom Allaah has specified with a Karaamah that is out of the ordinary. This is incorrect, for indeed Allaah the Elevated encouraged us to know His names and attributes and praised those who know them, understand them and supplicate to Allaah with them, whether it is a supplication of worship or a supplication of request. There is no doubt that Allaah’s greatest name is amongst them, rendered by Allaah for this reason. For Indeed He, the Lofty, is most generous without restriction, there is no limit to His generosity and graciousness, and He loves to be generous to His servants. Amongst His greatest generosity, is that he made Himself known to His servants with His beautiful names and lofty attributes.

It is correct that all His names are beautiful, and all of them are great, but His greatest name is:

-Every solitary name

-or every name that is combined with another

if they allude to all His Dhaatee attributes, Fi’lee attributes, or all the attributes.

For example; Allaah [solitary name], for it combines all the meanings of Uluheeyyah and all the attributes of perfection.

Al Hameed al Majeed [combined name], for al Hameed combines all the meanings of praiseworthiness and perfection for Allaah the Elevated. And al Majeed alludes to all the attributes of grandeur and majesty. Similar to it is; Al Jaleel al Hameed and al Ghanee al Kareem.

Likewise is; al Hayy al Qayoom, indeed al Hayy is one who has the perfect, grandest life which combines all the meaning of the Self. Al Qayoom is one who is self sufficient, not in need of all the creation, created all that is in existence, it is the name that combines all the attributes of action. Likewise is; al ‘Adheem al Kabeer, one who posses all the meanings of grandeur and loftiness, in His Self and names and attributes. He posses all the meanings of grandeur specified to him.

Similarly is your statement; yaa Dhal Jalaal wal Ikraam. For indeed al Jalaal are the attributes of magnificence, grandeur and perfection. And al Ikraam is His deveservance of love, humility and so on from His servants. So it is known by this that Allaah’s greatest name is a group noun [for lack of better translation: Ism Jins].

This is what the texts of the legislation and derivation signify, as is narrated in as Sunnan, that the Messenger of Allaah heard a man saying:

“O Alllah, I ask by that I bear witness that there is no deity worth of worship in truth other than You, al Ahad, as Samad, You beget not, nor were you begotten, and there is none co-equal or comparable to you…”

So the Messenger – صلى الله عليه وسلم – said:

“By the One whom my soul is in His hands, you have asked Allaah with His greatest name, the name in which is He is supplicated with, He responds, and if it is requested of Him, He gives.” [At Tirmidhi, Abu Dawood, Ibn Maajah and others]

There is another Hadeeth where a man supplicated saying:

“O Allaah I ask you, with that all praise if for You, there is no deity worthy of worship in truth other than you, al Mannaan, Badee’ as Samaawaat wal Ard, Dhul Jalaal wal Ikraam, Yaa Hayy, Yaa Qayoom…”

So the Messenger – صلى الله عليه وسلم – said:

“By the One whom my soul is in His hands, you have asked Allaah with His greatest name.” [At Tirmidhee, an Nasaa-ee and others]

Source:  http://www.subulassalaam.com/articles/article.cfm?article_id=110

Some of the Important Rulings on Tawbah

 

 

Bismillaahir ar-Rahmaanir ar-Raheem ‘    Asalaam alaikum wa rahmatullahi wa barkaatuhu There has been lot of articles and many ebooks in regards to the importance of tawbah, however there were certain important matter in regards to the situation of dealing with the sins we slip in however the by mercy of Allah the scholars have dealt with this questions and situations that we come across although we make tawbah we after sometime we slip in the same, may Allah forgive us and keep us firm upon the deen ameen. I have just gathered a few of these situations and questions in relation to tawbah and I hope inshallah it will be beneficial.  Tawbah The second question of Fatwa no. 4321: Q 2: Is the way to Tawbah (repentance to Allah) open for people at any time, regardless of the types of misdeeds? A person may commit a sin that he fears to be disgraced with and later repents of this sin, observes Salah (prayer), Zakah (Obligatory Charity) and Sawm (Fast), and awfully regrets doing it. He spends the night crying and blaming himself and trying to escape from his anguished soul. However, he does not try to commit suicide to relieve himself from that disgrace, for he has strong faith in Allah and hopes that Allah will not expose his secret evils. Can the repentance of such a person be accepted? Is it possible that Allah will conceal his faults and not disgrace him by concealing what this person has done? Can he be sure of this? A: A person should be sincere in his Tawbah, even if it is from Shirk (associating others in worship with Allah), Zina (premarital sexual intercourse and/or adultery), murder or ill-gotten money, regretting it and returning the rights back to their owners, or asking their forgiveness, then following this by doing virtuous deeds, will make Tawbah acceptable by Allah. In addition, Allah will replace the bad deeds with good ones in the records of deeds. Allah (may He be Exalted) says, describing the characteristics of His righteous servants, And those who invoke not any other ilâh (god) along with Allâh, nor kill such person as Allâh has forbidden, except for just cause, nor commit illegal sexual intercourse — and whoever does this shall receive the punishment.  The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;  Except those who repent and believe (in Islâmic Monotheism), and do righteous deeds; for those, Allâh will change their sins into good deeds, and Allâh is Ever Oft-Forgiving, Most Merciful.  And whosoever repents and does righteous good deeds; then verily, he repents towards Allâh with true repentance.  ( Part No : 24, Page No: 296) He (may He be Exalted) also says, Say to those who have disbelieved, if they cease (from disbelief), their past will be forgiven. , Say: “O ‘Ibâdî (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allâh: verily, Allâh forgives all sins. Truly He is Oft-Forgiving, Most Merciful. He (May he be Exalted) confirmed the saying of Ya`qub (Jacob) to to his sons, And never give up hope of Allâh’s Mercy. Certainly, no one despairs of Allâh’s Mercy, except the people who disbelieve. In addition, there are other Ayahs and Hadith to the same effect encouraging Tawbah and having hope in Allah’s Mercy and Forgiveness. The door of Tawbah will always be open until the sun rises in the west, or until death. Thus, whoever commits a sin should repent to Allah, regret their past deeds, return the rights back to their owners or acquire their forgiveness. They should also have great hope in Allah and seek His Mercy, even in the case of major sins; Allah’s Mercy is much more extensive and His Forgiveness is much more ( Part No : 24, Page No: 297) all-encompassing. Furthermore, a person should avoid talking publicly about his misdeeds, hoping that Allah will conceal them and not expose them for Allah is the sole source of support. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions! Permanent Committee for Scholarly Research and Ifta’ Member Deputy Chairman The Chairman `Abdullah ibn Qa`ud `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

 

 

Conditions for making Tawbah 

 

 

Q 6: If a Muslim desists from committing the sins they used to commit, what are the conditions that should be met for Tawbah (repentance to Allah) to be accepted? What is your advice for those who commit sins, so that they might perform Tawbah before their death and not regretfully lose everything?  A: First, they should perform sincere Tawbah, regret their past sins, and resolve not to commit them again. If it is a material thing, such as money, they should return the rights to their owners. If it is something that cannot be returned, they should ask them for forgiveness, supplicate to Allah for them and honor them. Second, we recommend that they recite the Qur’an, the Hadiths of encouragement and admonition, remember the Hereafter and its terrors, befriend righteous people, and keep away from the those who do evil, so that they might perform Tawbah and Istighfar (seeking forgiveness from Allah), and refrain from sins they are tempted to commit. ( Part No : 24, Page No: 298) May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions! Permanent Committee for Scholarly Research and Ifta’ Member Member Deputy Chairman The Chairman `Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

 

 

Weeping as a sign of Tawbah acceptance 

 

 

Fatwa no. 14341  Q: I listened to a tape of an Islamic lecture by one of the shayks, who said that it is obligatory on Muslims to sit by themselves for an hour with their Lord to supplicate to Him and make Tawbah (repentance to Allah). ( Part No : 24, Page No: 305)  And, if they cry and tears flow down during this time, they will know that Allah has accepted their Tawbah, but if they do not cry, Allah has not accepted it from them. Is this true? May Allah reward you with the best! A: Crying tears through fear and awe of Allah (may He be Exalted) and reverential submission to Him is one of the characteristics of the faithful believers. Praising those who cry through fear of Him, Allah (may He be Exalted) says: And when they (who call themselves Christians) listen to what has been sent down to the Messenger (Muhammad peace be upon him), you see their eyes overflowing with tears because of the truth they have recognised. Also, it is authentically reported that the Prophet (peace be upon him) said, “There are two eyes that shall not be touched by the Fire: an eye that weeps through fear of Allah and an eye that spends the night guarding in the Cause of Allah.”  However, it is not a condition for the soundness of Tawbah to cry, the conditions are: giving up the sin, feeling regret for having committed it, and resolving never to return to it. Also, if the sin involved a violation of someone’s right, their right has to be restored to them. ( Part No : 24, Page No: 306) May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions! Permanent Committee for Scholarly Research and Ifta’ Member Deputy Chairman The Chairman `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

 

Tawbah as obliterating sins 

 

Q 2: I frequently remember the sins I used to commit before I was guided, especially when I see the place where I used to commit the sin or the person with whom I committed it. This upsets me and makes me feel pain and regret. I wonder if my Tawbah (repentance to Allah) will erase my sins. I often remember my sins while I am performing Salah (Prayer).  A: Anyone who makes sincere Tawbah to Allah, Allah promises to accept their Tawbah. Even better still, Allah, out of His Graciousness and Generosity, turns the sins into good deeds. Allah may (He be Exalted) says: Except those who repent and believe (in Islâmic Monotheism), and do righteous deeds; for those, Allâh will change their sins into good deeds, and Allâh is Ever Oft-Forgiving, Most Merciful. (Surah Al-Furqan, 25:70) Allah also (may He be Exalted) says: And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me), and does righteous good deeds, and then remains constant in doing them, (till his death). (Surah Ta-Ha, 20:82) Satan strives hard to seduce humans to make them fall into evil and sin. If the person escapes from the snares of Satan, and he see that they have turned to Allah, ( Part No : 24, Page No: 307) he starts to cast doubts into their heart regarding the sincerity of their Tawbah and magnify their sin in their eyes, making them think that Allah will not forgive such sins, because they are too many and too grave. He makes them forget that Allah states Shirk (associating others with Allah in His Divinity or worship) to be the worst of all sins and the evilest of all misdeeds, and then He mentions the major sins, and promises to accept the Tawbah of anyone who turn to Him penitently and does righteous good deeds. If Satan does not find response, he starts to remind people of their past sins and misdeeds to make them feel sad. Allah (may He be Exalted) says: Secret counsel (conspiracy) is only from Shaitân (Satan), in order that he may cause grief to the believers. But he cannot harm them in the least, except as Allâh permits. And in Allâh let the believers put their trust. (Surah Al-Mujadalah, 58:10)Allah (may He be Exalted and Praised) orders His believing servants to seek His Refuge from Satan and describes him as “the retreating whisperer”, because he whispers to people and then retreats and flees once a Muslim seeks refuge with Allah and seeks His Help. Allah (may He be Exalted) says: Say: “I seek refuge with (Allâh) the Lord of mankind” The King of mankind  The Ilâh (God) of mankind  From the evil of the whisperer (devil who whispers evil in the hearts of men)  Who whispers in the breasts of mankind.  with jinn and men all together. So, you have to seek Allah’s Refuge from Satan and perform a lot of Dhikr (remembrance of Allah) and Istighfar (seeking forgiveness from Allah). According to an authentic Hadith, the Messenger of Allah (peace be upon him) said, “Anyone who says: ‘La ilaha illa Allahu wahdahu la sharika lahu lahul-mulku walahul-hamdu wa-huwa ‘alakulli shay’in qadir (There is no deity except Allah, Alone, with no partner or associate; His is the Sovereignty and His is the Praise, and He is over all things Omnipotent),’ ( Part No : 24, Page No: 308) one hundred times every day, it will be equivalent for them to freeing ten slaves, and one hundred good deeds will be recorded for them, and one hundred bad deeds will be erased from them and it will be a protection for them against Satan on that day until evening comes. No one will come with anything better than it (on the Day of Resurrection), except for one who does more than this.”  May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions! Permanent Committee for Scholarly Research and Ifta’ Member Deputy Chairman The Chairman `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

 

 

Intentionally committing a sin preventing the acceptance of Tawbah 

 

Fatwa no. 16155  Q: I am a fifty-nine year old man. I was terrified when I heard the Words of Allah (may He be Exalted) saying (what means):  Allâh accepts only the repentance of those who do evil in ignorance and foolishness and repent soon (i.e. afterwards); it is they whom Allâh will forgive and Allâh is Ever All-Knower, All-Wise.    But repentance is not [accepted] of those who [continue to] do evil deeds up until, when death comes to one of them, he says, “Indeed, I have repented now,”   Does committing a sin while knowing that it is a sin preclude Tawbah (repentance to Allah)? Please advise me and may Allah bless you! A: Commission of sin while knowing that it is a sin does not preclude Tawbah. The conditions for Tawbah are three: giving up the sin, feeling regret for having committed it, and resolving never to return to it. ( Part No : 24, Page No: 309) If the sin involves a violation of someone’s right, it is obligatory that it be returned or their forgiveness sought. To conclude, anyone who disobeys Allah is ignorant. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions! Permanent Committee for Scholarly Research and Ifta’ Member Member Member Member Deputy Chairman The Chairman Bakr Abu Zayd `Abdul-`Aziz Al Al-Shaykh Salih Al-Fawzan `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

 

 

: Sincerity when making Tawbah     Q 3: What is the ruling on someone who repents then returns to the same sin again later on? A: If someone repents sincerely of the sin, gives it up and regrets it, but Satan and his own evil instincts overpower him into sinning again, this will not undo his repentance. He should repent of ( Part No : 24, Page No: 319) sinning again as well as avoid the means leading to sins. May Allah grant us success! May peace and blessings be upon our Prophet, his family and Companions! Permanent Committee for Scholarly Research and Ifta’ Deputy Chairman The Chairman `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

Sinning and seeking forgiveness then sinning again and seeking forgiveness 

 

Q 2: What is the ruling on someone who goes back and forth between sin and repentance? Thank you.  A: If that person seeks Allah’s Forgiveness, turns to Him in sincere repentance and abandons that sin, Allah will forgive him. If he later returns to sin but after that seeks Allah’s Forgiveness, turns to Him in sincere repentance and abandons the sin again, Allah will forgive him and so forth and so on. As long as there is sincere repentance, the results of misdeeds will be remitted. Allah (may He be Exalted) says, And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them, (till his death). He also says, Verily, your Lord is of Vast Forgiveness.  May Allah grant us success! May peace and blessings be upon our Prophet, his family and Companions! Permanent Committee for Scholarly Research and Ifta’ Member Member Deputy Chairman The Chairman `Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

 

Vowing not to commit a sin and breaching the vow 

 

Q 2: A man promised Allah (may He be Exalted) that he would not do any Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect); he fulfilled his promise for three months but then he broke it. What is the ruling on this? Does this man have to make any Kaffarah (expiation)? Can his Tawbah (repentance to Allah) be accepted?  A: If the reality is exactly as what is mentioned in the question that this man promised Allah (may He be Exalted) not to commit a Munkar then he did so; committing a Munkar is considered a sin and not fulfilling the concerned promise is another one. Thus, the person in question has to make Tawbah (repentance to Allah) and Istighfar (seeking forgiveness from Allah). He has to follow his bad deeds by good ones. He has to perform the congregational Salah regularly, recite the Qur’an, give Sadaqah (voluntary charity) and keep the ties of kinship so that hopefully Allah (may He be Exalted) will accept his Tawbah and forgive his sins. The person in question is not required to make any Kaffarah but he should not return to the same sin again. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions! Permanent Committee for Scholarly Research and Ifta’ Member Member Deputy Chairman The Chairman `Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

 

Annulling Tawbah 

 

 

The second question of Fatwa no. 2307  Q 2: I am a single man who used to commit Zina (premarital sexual intercourse) and play cards. One day, I thought and intended to repent. I prayed two Rak`ahs in a Masjid (mosque) then I beseeched Allah to accept my repentance. However, later when I saw my friends playing cards before me, Satan – I seek refuge with Allah for him – overcame me and I played with them. I broke my repentance to Allah and played cards again. As for Zina, I have not committed it until now and I will never commit it again, Allah willing. By the favor and bounty of Allah, I made up my mind to renew my repentance concerning playing cards which I previously broke with Allah. Indeed, I renewed my repentance,so what is the Kaffarah (expiation) of breaking repentance? Is it possible to renew repentance after breaking it? Kindly advise. May Allah reward you. It is worth mentioning that I feel terrible and am troubled about breaking my repentance. A: Acceptance of repentance has three conditions: 1- To admit guilt. 2- To repent from the sin. 3- To resolve never to repeat it again. If repentance is made due to the rights of individuals, a fourth conditions must be fulfilled which is to ask the individual forgiveness if it is impossible to return it to him. However, if it is returnable, one must return it unless the owner waives his right. The repentance you made is of the first kind, ( Part No : 24, Page No: 321) so if the aforementioned conditions are fulfilled, repentance is valid. You must repent from returning to playing cards and seek Allah’s forgiveness for the breach; Allah (may He be Glorified and Exalted) is Forgiving and Merciful. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions! Permanent Committee for Scholarly Research and Ifta’ Member Deputy Chairman The Chairman `Abdullah ibn Qa`ud `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

 Insistence on committing sin 

 

Q 3: What is the meaning of insisting on a sin? If a person commits a sin, repents from it, commits it again, then repents from it out of his desires and weak soul, is he regarded as a person insisting on the sin?  A: Insisting on the sin is the practice of continuing to commit a particular sin. If a person commits a sin and then repents from it sincerely, repeats the same sin again out of his weak soul and then repents from it and so on, he will not be regarded as insisting on the sin. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions! Permanent Committee for Scholarly Research and Ifta’ Member Member Deputy Chairman The Chairman `Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

 Source for all the rulings http://alifta.net/Fatawa/FatawaChapters.aspx?View=Tree&NodeID=7581&PageNo=1&BookID=7

Saying “I thank Allah and thank you”

Q 4: Is saying “I thank Allah and thank you” considered a sort of Shirk (associating others with Allah in His Divinity or worship)?

 

 

( Part No : 1, Page No: 365)

A: It is not permissible to use the coordinating conjunction “and” in the phrase “I thank Allah and thank you,” for it indicates bringing two things to equal terms. One should say instead, “I thank Allah; then, I thank you,” for “then” means next.

 

May Allah grant us success! May peace and blessings be upon our Prophet, his family and Companions!

 

Permanent Committee for Scholarly Research and Ifta’ 

 

 

Member	Member	Member	Member	The Chairman
Bakr Abu Zayd	`Abdul-`Aziz Al Al-Shaykh	Salih Al-Fawzan	`Abdullah ibn Ghudayyan	`Abdul-`Aziz ibn `Abdullah ibn Baz

 

( Part No : 1, Page No: 366)

understand the Qur’aan and memorize by Shaykh Abdullaah al-Ghudyaan

 

The path to traverse in order to understand the Qur’aan and memorize it

by Shaykh Abdullaah al-Ghudyaan,
on Saturday, January 5th, 2008

source: http://studyislaam.org/index.php/Transcribed-Lectures-By-Date/2008-01-05-Methods-to-Understand-Memorize-Al-Qur-aan-by-Shaykh-Abdullaah-al-Ghudyaan.html

The Shaykh حفظه الله began in the Name of Allaah and by praising Allaah سبحانه و تعالى and sending the salaat and salaam upon our Prophet Muhammad صلى الله عليه و سلم, his family members and all his Companions رضي الله عنهم أجمعين.

This subject consists of clarifying the stages which one must traverse in order to gain a thorough understanding of the Book of Allaah سبحانه وتعالى. It also entails a discussion of the various books which an individual must utilize in order to aid his understanding the Book of Allaah, as well as the other sciences which will contribute to a better understanding.

FIRST STAGE – SELECT A TOPIC AND IDENTIFY THE AAYAAT DEALING WITH THAT TOPIC

One must specify a group of aayaat on a particular topic. For example, if you look at Suratul-Baqarah, you will find that it deals with many topics. It contains statements on: eemaan (belief), kufr (disbelief), nifaaq (hypocrisy), likewise ahlul Kitaab (the People of the Book), Hajj (pilgrimage to Makkah), siyaam (fasting), talaaq (divorce), ribaa (interest), mudaayanaat (blood money and debts) and other subjects.

The individual must identify the aayaat which discuss one topic. This is the first phase. It is possible to seek help from some of the books of Tafseer and likewise some of the masaahif. There are some masaahif in which the topics are identified; and some books of Tafseer which specify the aayaat which discuss a particular subject e.g. Tafseer ibn Katheer which identifies the aayaat which speak about a single topic, and there are many books of Tafseer which do this.

SECOND STAGE – STUDY THE MEANINGS OF THE WORDS AND PHRASES

The individual must know that each particular subject is made up of a number of words/phrases which have meaning in the Sharee’ah (Legislation) and in the language. An individual must understand the meaning of these words (in order to appropriately use the linguistic or legislative meaning accordingly to correctly understand what Allaah سبحانه وتعالى is saying).

From the best books which have been authored to explain the meanings of the words which are ghareeb al-Qur’aan (detailed terminology of the Qur’aan) as used in the Qur’aan is the book: Mufradaat Ghareeb al-Qur’aan by ar-Raaghib al-Asfahaanee [1]. In this book the author collects all the words in the Qur’aan and explains their (linguistic and legislative) meanings.

THIRD STAGE – UNDERSTAND THE REASON FOR REVELATION

One must be aware that the aayaat in the Qur’aan are divided into 3 categories:

1. Those revealed without a cause for revelation e.g. there was no specific incident which led to their revelation. These include the aayaat of tahaarah (طهارة – purification), salaah, zakaat, siyaam (صيام – fasting) and Hajj. There are many aayaat of the Qur’aan which were revealed without a specific cause.
2. Those which were revealed due to a particular incident and those where the Sahaabah asked a question and Allaah سبحانه وتعالى revealed the answer in the Qur’aan. For example:
   يَسْأَلُونَكَ عَنِ الأهِلَّةِ
   {They ask you (O Muhammad صلى الله عليه و سلم) about the new moons…} [al-Baqarah 2:189]
   يَسْأَلُونَكَ عَنِ السَّاعَةِ
   {They ask you about the Hour (Day of Resurrection)…} [al-A’raaf 7:187], [an-Naaziaat 79:42]
3. Those which were revealed due to a reason, but the reason is unknown. The Ulamaa’ of the past have studied these aayaat and written books on this issue. The books are called Asbaab an-Nuzool and they discuss the reasons why the aayaat were revealed. The Books authored on this topic include:
   • Lubaabin-Nuqool fee Asbaabil-Nuzool (لباب النقول في أسباب النزول) and
   • Al-Muharrar fee Asbaabin-Nuzool (المحرر فى أسباب النزول) .

   These were written in order to give a better understanding as to why the aayaat were revealed.

FOURTH STAGE – IDENTIFY THE AAYAAT WHICH ARE NAASIKH AND MANSOOKH

One must know that in the Qur’aan there are aayaat which are naasikh (abrogating) and those which are mansookh (abrogated). The Student of Knowledge needs to know what is naasikh and what is mansookh. A book written on this topic is an-Naasikh wal-Mansookh by Ibn an-Nuhaas [2].

FIFTH STAGE – IDENTIFY THE MUKHAM AND MUTASHAABIH AAYAAT

Next, an individual must understand that the Qur’aan is comprised of aayaat which are mukham (clear and unambiguous) and those which are mutashaabih (ambiguous).[3]

From the aayaat which are mutashaabih are those which are mutashaabih regarding the wording (i.e. recitation) and those which are mutashaabih regarding the meaning (i.e. legislative meaning).

Amongst the mutashaabih with respect to meaning are those which:

1. Allaah has kept the meaning to Himself and no one understands them e.g. knowledge of His dhaat (self), His Names, His Attributes, and likewise those which relate to the Last Day as Allaah has not informed us about it. Indeed, Allaah has informed us about matters which no one truly understands except Him سبحانه وتعالى.
2. Those which are mutashaabih and understood by the Ulamaa’.

As for those which are mutashaabih regarding the wording, they are related to recitation as in His Saying in Suratul-Baqarah:

وَمَا أُهِلَّ بِهِ لِغَيْرِ اللَّهِ
{…and that which is slaughtered as a sacrifice for others than Allaah…} [al-Baqarah 2:173]

You will find that the word bihi (بِهِ) is placed before in Suratul-Baqarah, and after in all other instances where it occurs in the Qur’aan.[4]

And as in His Speech:

وَتَرَى الْفُلْكَ فِيهِ مَوَاخِرَ
{…And you see the ships cleaving (the sea water as they sail through it) …} [Faatir 35:12]

And

وَتَرَى الْفُلْكَ مَوَاخِرَ فِيهِ
{…And you see the ships ploughing through it …} [an-Nahl 16:14]

On this topic there is a book Daleel al-Ayaat al- Mutashaabihaat. It is essential for the individual who wants to memorize the Qur’aan that he pays attention to these aayaat al-mutashaabihaat, familiarity with which is required for recitation.

As for those which are mutashaabih regarding the meaning which are understood by the Ulamaa’; they have been researched by the Scholars of the past. The phrases have been reported by authors in their books, amongst them the books:

• Ta’weel Mushkil al-Qur’aan by Ibn Qutaybah (تأويل مشكل القرآن لابن قتيب)
• Daf’ Ihaam al-Idhtiraaf ‘an Aayaatil Kitaab of ash-Shanqeetee (دفع إيهام الاضطراب عن آيات الكتاب للشيخ محمد الأمين الشنقيطي)
• Durratit Tanzeel wa Ghurratit Ta’weel fi Muttashaabih at-Tanzeel of al-Iskaafi (درة التنزيل وغرة التأويل للإسكافي) and
• Baahir al-Burhaan fee Mutashaabih al-Qur’aan (باهر البرهان فى متشابه القران)

There are very many books written on Mutashaabih al-Qur’aaan.

As an example of this is the Statement of Allaah سبحانه وتعالى:

فَيَوْمَئِذٍ لَّا يُسْأَلُ عَن ذَنبِهِ إِنسٌ وَلَا جَانٌّ
{So, on that Day no question will be asked of man or jinni as to his sin…}…} [ar-Rahmaan 55:39]

From this ayah, it may be understood that Allaah سبحانه وتعالى will not ask anyone on Yawmul Qiyaamah (the Day of Reckoning). However, affirmation of questioning is found in the Qur’aan as in His Speech سبحانه وتعالى:

فَلَنَسْأَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْأَلَنَّ الْمُرْسَلِينَ {6} فَلَنَقُصَّنَّ عَلَيْهِم بِعِلْمٍ وَمَا كُنَّا غَآئِبِينَ
{Then surely We shall question those (people) to whom it (the Book) was sent and verily, We shall question the Messengers. Then surely We shall narrate to them (their whole story) with knowledge, and indeed We have not been absent.} [al-A’raaf 7:6-7]

And as He سبحانه وتعالى said:

وَقِفُوهُمْ إِنَّهُم مَّسْئُولُونَ
{But stop them, verily, they are to be questioned.} [as-Saffaat 37:24]

So when the recitor recites these aayaat he is confused with this ambiguity (as they appear to conflict). However, the Scholars of the past رحمهم الله have taken care of these ambiguities (by studying and clarifying the issues for the Ummah).

SIXTH STAGE – UNDERSTANDING THE MEANING OF THE AAYAAT AND THE SIGNS FOR STOPPING

At this stage one must know the meaning of the aayaat. Signs for stopping have been placed in the Qur’aan. These signs have been placed by taking into consideration the meaning of the sentences. From these signs are:

• The general sign for a waajib (compulsory) stop – laazim (م) is written above. It indicates that the statement has been completed.
• The sign for a muharram (prohibited) stop – لا is written above it. It means that the sentence after this sign is connected to what is before it. So, the meaning of the phrase before the sign لا is not complete except with the statement which comes after it.
• Likewise the stop which is jaa’iz (permissible) which is written as صلى and قـلى. This may be mandoob or makrooh.
• It is intended that in each Mushaf the signs for stopping will be found at the end of the Mushaf and it is allocated to this place in the Qur’aan.

The best book written on this subject is a book entitled Ilal al-Wuqoof (علل الوقوف) which examines the stops which are in the Qur’aan and clarifies the significance of stopping at each place. This book is in three (3) volumes. From the Mufassiroon who have explained the Qur’aan pertaining to the signs of stopping, the best of them is Ibn Jareer at-Tabaree رحمه الله, for in his Tafseer he mentions a sentence and then comments on it (whether on the issues of ‘Aqeedah or Recitation). An individual needs to return to this book for the purpose of understanding the meaning of the sentences. Then, after understanding the meaning of the sentences, he goes to the seventh stage.

SEVENTH STAGE – UNDERSTANDING THE GENERAL MEANING AND EXTRACTING THE RULINGS

At this stage one must understand the general meaning of the aayaat. Amongst the best books dealing with the general meaning of the aayaat, and it is sound i.e. free from any mistakes regarding its ‘Aqeedah, is the book Tafseer as-Sa’dee[5].

When one has finished with the general explanation, he also extracts the general rulings which are contained in these aayaat. It is the same whether these rulings pertain to Tawheed al-Uloohiyyah, Tawheed ar-Ruboobiyyah, Tawheed al-Asmaa’ was-Sifaat or pertain to a pillar of Eemaan (Belief) – like Eemaan in Allaah, His Angels, His Books, His Messengers, the Last Day and with Qadr (Pre-decree) – the good or bad of it, or whether they pertain to the pillars of Islaam, or pertain to any subject.

Amongst the best of books (on this topic) are:

• al-Jaami’ li Ahkaamil-Qur’aan of Qurtobi (الجامع لأحكام القرآن)
• Ahkaam al-Qur’aan of ibn al-‘Arabi. (أحكام القرآن لابن العرب)
• Ahkaam al-Qur’aan of Jassaas (أحكام القرآن للجصاص)
• Ahkaam al-Qur’aan of ash-Shaafi’ee (أحكام القرآن للشافعي)

The books written by these authors رحمهم الله contain the general meaning of the aayaat of the Qur’aan and the explanation of the Rulings of the Qur’aan, although the book of ash-Shaafi’ee is characterized by an important aspect, and that is the examination of the aayaat which refer to the qawaa’id (principles) whether the Qawaa’id Usooliyyah (principles relating to the Usool of Fiqh) or Qawaa’id Fiqhiyyah (principles relating to Fiqh).

There is also a Tafseer of the Qur’aan pertaining to the fundamental principles and it is al-Ishaaraat al-Ilaahiyyah ‘ila al-Qawaa’id al-Usooliyyah[6] of at-Toofee.

SUMMARY

These are the stages which one can adhere to when he wants to memorize the Qur’aan by heart. He categorizes the aayaat of a topic, familiarizes himself with the meaning, the vocabulary, the reason for revelation, the naasikh and mansookh (abrogated and abrogating aayaat). He also recognizes the mutashaabih related to the pronunciation and the mutashaabih related to the meaning. He also understands the meaning of the aayaat regarding the signs for stopping and the general meaning of the aayaat and the rulings which are contained in these aayaat.

After completing these stages, he takes as much as he is able to of these aayaat and he begins to memorize them by repeating them as much as he needs to. This is because an individual differs in the amount that he is able to memorize. Some suffice by repeating something ten (10) times, or twenty (20) times, or thirty (30) times and some go as far as one hundred (100) times.

This is the end of the talk on this topic. In the next session we will discuss the ‘Uloom (Sciences) which the Mufassir (Commentator of the Qur’aan) is in need of. The ‘Uloom are more comprehensive than these stages because these stages are for those who want to memorize the Qur’aan. As for the one who wants to comment (give Tafseer) on the Qur’aan (Mufassir) then I will speak about this in the next lesson bi-idhnillaah.

Questions and Answers

1. Question: Is it permissible to sell things in the masjid?

Answer: Buying and selling is not permissible in the masjid because the masaajid are built for the remembrance of Allaah as He سبحانه وتعالى says:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِي لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ
{O you who believe (Muslims)! When the call is proclaimed for the Salaat (prayer) on Friday (Jumu’ah prayer), come to the remembrance of Allaah [Jumu'ah religious talk (Khutbah) and Salaat (prayer)] and leave off business (and every other thing)…} [al-Jumu’ah 62:9]

They (the Sahaabah) used to buy/sell outside the masjid and when he صلى الله عليه و سلم heard a man crying out in the mosque about something he had lost, he صلى الله عليه و سلم said: “May Allah not restore it to you.”[5] So all that is related to this matter should not occur in the masjid.

The Shaykh حفظه الله was further asked about buying and selling in the masjid if the intent behind the trade is to benefit the masjid. He replied by saying that even if it is for the benefit of the masjid it is not permissible to buy, sell and do trade in the masaajid. The exchange of money from hand to hand should be done outside the masjid.

2. Question: What advice do you have for an Imaam who moved from one city where there were funds in the Masjid Account that belongs to that community, and he left that area with the funds and established a masjid in another community. Is it waajib (obligatory) upon him to return the money or give it to the Administration of the old masjid?

Answer: The Prophet صلى الله عليه و سلم said: “Indeed actions are by intentions, and every person will have (the reward of) what he intended.”[6] If the individuals who paid the funds to this imaam when he was the imaam of the old masjid view that it belongs to the old masjid, then it is not permissible for him (the imaam) to carry it to another masjid. If he carried it then it is obligatory upon him to return it.

3. Question: Sometimes, I wish to tell you and other scholars or some brothers that, “I love you for the sake of Allaah,” but I refrain from doing so for fear that I may be lying. How does one know when he really loves another person for the sake of Allaah?

Answer: Allaah سبحانه وتعالى is more knowledgeable about the servant than the servant is about himself; and the servant knows himself more than others know him. So, if he finds in his heart that he loves this individual for the sake of Allaah سبحانه وتعالى and not for any worldly affairs from the affairs of the dunya, whether from the perspective of wealth or any other matter, then this is evidence that he loves this individual for the sake of Allaah.

If he loves him for example, as the Prophet صلى الله عليه و سلم said: “Thus he whose migration was for Allaah and His Messenger, his migration was for Allaah and His Messenger, And he whose migration was to achieve some worldly benefit or to take some woman in marriage…”[7] So if an individual loves someone in the way a man loves his wife, or if he has love for another person such that it is not based on the Deen, or he loves him for his wealth or his status or other than this from these matters; then if the love is based on the Deen he would know this in his heart. So the one who would know this is the individual himself.

4. Question: A brother has many questions about matters related to hijrah (migration). A summary of the questions is: Every Muslim who wishes to make hijrah must obtain a visa. Is the concept of the visa Islaamically legislated? Are there any reasons for this condition as we know that it was not the case during the time of Prophet Muhammad صلى الله عليه و سلم? Are our Scholars advising the Muslim rulers to lift this and to allow Muslims to immigrate to their countries?

Answer: There was some problem with the connection with the Shaykh حفظه الله during the response to this question. However, from what could be ascertained, the Shaykh حفظه الله mentioned that from the Principles of the Legislation of Islaam is (loosely translated) ‘When there is difficulty it is required that something is introduced to make that thing easy.’ It means that whenever there is a difficulty upon the Muslims, there is an obligation upon the leaders of the Muslims to remove that difficulty by making things easy. This is from the Principles of the Legislation of Islaam and it may be looked at from a number of different angles.

However, what the individual must understand is that Allaah سبحانه وتعالى will only hold you accountable for that which you are in control of, as Allaah سبحانه وتعالى says in the Qur’aan:

لاَ يُكَلِّفُ اللَّهُ نَفْساً إِلاَّ وُسْعَهَا
{Allaah burdens not a person beyond his scope…} [al-Baqarah 2:286]

Therefore, if an individual has the ability, and it is easy for him to make hijrah then he can make hijrah and if he cannot, due to some obstacle or hindrance then he is not held responsible for that, and Allaah سبحانه وتعالى will not hold him accountable for that.

References

[1] مفرادات غريب القرآن للراغب الاصفهانى

[2] الناسخ و المنسوخ لابن النحاس

[3] Diagram of the classification of the Muhkam and Muttashaabih aayaat. (See attached file)

[4] Surah al-Maaidah 5:3; al-An’aam 6:145; an-Nahl 16:115

[5] Tayseer al-Kareem ar-Rahmaan fee Tafseer Kalaamil-Manaan (تيسير الكريم الرحمن في تفسير كلام المنان)

[6] Book found by this name: الإشارات الإلهية إلى المباحث الأصولية by الطوفي

[5] Reported in Saheeh Muslim, The Book of the Masjid and the Matters of Prayer (كتاب المساجد ومواضع الصلاة). Hadeeth (#568).

من سمع رجلا ينشد ضالة في المسجد، فليقل: لا ردها الله عليك. فإن المساجد لم تبن لهذا

[6] Reported in Saheeh al-Bukhaaree, The Beginning of the Revelation (بدء الوحي), Hadeeth (#1); and in Saheeh Muslim, The Book of Leadership (كتاب الإمارة), Hadeeth (#45).

إنما الأعمال بالنيات، وإنما لكل امرىء ما نوى

[7] Reported in Saheeh al-Bukhaaree, The Beginning of the Revelation (بدء الوحي), Hadeeth (#1); and in Saheeh Muslim, The Book of Leadership (كتاب الإمارة), Hadeeth (#45).

…فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ فَهِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا أَوِامْرَأَةٍ يَنْكِحُهَا فَهِجْرَتُهُ

إِلَى مَاهَاجَرَ إِلَيْهِ  

The oppressed supplicating against his oppressor

The oppressed supplicating against his oppressor

Question: Does the oppressed have the right to supplicate against his oppressor?

Response: The oppressed can supplicate to Allaah (`Azza wa Jall) against his oppressor according to the level of oppression he has suffered; And the evidence for this is the saying of the Prophet (sal-Allaahu `alayhe wa sallam): ((Beware the supplication of the oppressed, for indeed there is no barrier between it and Allaah)) Often the oppressed is unable to respond to his oppressor nor be direct with him (for a number of reasons); Either he is a relative of his or friend or colleague with whom he is unable to speak regarding this (matter of oppression). So, in this case, there is no recourse for him except the supplication (to Allaah). However, it is sometimes said that such-and-such a person has wronged another. So, (in this case) is it permissible for him to: i) Supplicate to Allaah against the one who has wronged him; or should he attach a condition to his supplication by saying: ii) “O Allaah! If such-and-such (a person) oppressed me or wronged me in a matter…” and hereby he mentions the matter in his supplication? The second (of the two supplications), because sometimes it could be that he accuses a relative of afflicting evil eye upon someone or that he has afflicted someone with magic, however, he is unable to speak (out) because he has no evidence other than clear signs which indicate that he has wronged (this person). So, here the Lord of the Worlds (Subhaanahu wa Ta`aala) knows, so (the supplication is to be done as follows): ((O Allaah! If such-and-such a person is the one who has afflicted me – and here you supplicate according to that which you have experienced in this matter)) – then this is sufficient, however, if a person is patient and perseveres and leaves the affair with Allaah, then that is good.

Shaykh ibn ‘Uthaymeen I`laam al-Mu`aasireen bi-Fataawa Ibn `Uthaymeen – Page 405-406

Source :http://fatwa-online.com/fataawa/worship/supplication/0081015.htm

Bearing True Witness (A Must Read Book for New Muslims)

Bismillaahir ar-Rahmaanir ar-Raheem ‘

This present book is the last in a series of four. The first book in this series, The Eighth Scroll, is a work of historical fiction—an action/adventure novel designed to thrill the audience, and at the same time ease them into the subject of comparative religion. The second book in this series, The First and Final Commandment (Amana publications), has been rewritten and divided into two volumes, MisGod’ed and God’ed. With publication of these two volumes—now books numbered two and three in this series—The First and Final Commandment becomes redundant, and will be removed from the market. MisGod’ed provides a roadmap of guidance and misguidance in the Abrahamic religions, and presents the continuity of revelation from Judaism to Christianity, and then to Islam. God’ed picks up where MisGod’ed leaves off, and argues the case for Islam as the completion of revelation. For now, Bearing True Witness completes this series by providing practical guidance to those who embrace the Islamic religion. However, a fifth book is in the planning stage, in which I intend to address the many disingenuous criticisms and blatant slanders leveled against Muslims and the Islamic religion. In this book, I plan to discuss polygamy, slavery, racism, the female headscarf, oppression of women, terrorism, “fundamentalism,” and idolatry, among other topics. The order of this series of books, then, is to introduce the fictionreading audience to a serious investigation of religious evidence (The Eighth Scroll), to analyze that body of evidence (MisGod’ed), to argue the case for Islam as the final revelation and fulfillment of predictions of the Jewish and Christian scriptures (God’ed), to suggest the manner in which the Islamic religion should be practically applied (Bearing True Witness), and to provide the confirmed Muslim with defense against the most common slanders against Islam (in the planned fifth book in this series). Regarding the present work, Muslims frequently observe that converts to the Islamic religion progress through several stages of ideological, spiritual, and psychological growth before achieving a semblance of religious maturity. The period of maturation varies from one individual to another, as does the end result. Some Muslims have shown remarkable religious maturity as children. Others experience dramatic reversal of ideology late in life. The renunciation of extreme Sufism by the famous eleventh century (CE) Imam AlGhazali (full name: Abu Haamid Muhammad AlGhazali) in later life, and the refutation of his errors in aqeeda by the tenth century (CE) AlAsh’aree (full name: Abu AlHasan ‘Ali ibn Ismaa’eel alAsh’aree, to whom the Ash’aree aqeeda is attributed), also late in his days, serve as prominent examples. In more recent history, Malcolm X’s transition from the racist and ideologically condemned political cult known as the Nation of Islam to orthodox (Sunni) Islam is perhaps the best known example.

Please Click Below to Download this Book 

Bearing True Witness (A Must Read Book for New Muslims)

How should he deal with the books of Scholars?

How should he deal with the book?

By Shaykh Muhammad Salih al-’Uthaimeen Dealing with the book involves several things:

1. Knowing the subject of the book – so that he can benefit from it, because he needs to specialize. It may be a book of sihr (witchcraft) or trickery or falsehood. So he has to know the subject of the book so that he can benefit from it.

2. He has to know its terminology. Because knowing the terminology means that you will save a lot of time. This is what the scholars do in the introduction to their books, for example we know that when the author of Buloogh al Maraam says “agreed upon”, he means that the hadeeth was narrated by al-Bukhaari and Muslim, whereas the author of al-Muntaqaa uses this phrase in a different manner – when he says “agreed upon”, he means that the hadeeth was narrated by Imaam Ahmad, al-Bukhaari and Muslim. Similarly in books of fiqh, the scholars use the words qawlayn, wajhayn, riwaayatayn and ihtimaalayn differently. Riwaayatayn (two reports) means two reports from the imaam; wajhayn (two views) means two views among the companions, i.e., the companions of the leaders of the madhhab; ihtimaalayn (two possibilities) is used in cases of uncertainty as to which of the two views is correct; and qawlayn (two opinions) is more general in meaning than that. Similarly, we also need to know what an author means if he says ijmaa’ (consensus) or wifaaq (agreement). If he says ijmaa’, he means consensus among the ummah, and if he says wifaaq he means agreement with the three imams, as is the usage of the author of al-Furoo concerning Hanbali fiqh. Similarly the followers of each madhhab all have their own terminology, so it is essential to know the terminology of the author.

3. Knowing the style and phrases used in the book. Hence you will find that when you read a book for the first time, especially the academic books which are filled with knowledge, you will come across a phrase whose meaning you will have to ponder over, because you are not familiar with it. But if you read the book again you will become familiar with it. There is also something which needs to be added to the book, which is writing comments in the margins and at the foot of the pages. This is something which the seeker of knowledge needs to make the most of. If he comes across something which needs further explanation or evidence, and he is afraid that he may forget it, then he should make a note either in the margin or at the foot of the page. Often a person misses out on such benefits because he does not make notes which take no more than a minute or two to do. Then when he comes back he may or may not remember it. The seeker of knowledge has to pay attention to that, especially in books of fiqh. In some books you may come across a matter and its rulings which causes you to be confused and have doubts.

If you refer to books which are more comprehensive than the book you are reading and you find something which explains the matter, then you should make a note of it so that you can refer to it again if you need to, without having to refer to the original book from which you have quoted it. This will save you time. Reading books is of two types

1. Reading in depth to ponder and understand. This necessarily takes time.

2. A quick reading to get an idea of the subject of the book, the topics covered and the content of the book. This is done by thumbing through the book and skimming it. This does not involve the same level of thinking as the first method. The best way to read books is to ponder the meanings and seek help from scholars who have understanding. It comes as no surprise that the book which is most deserving of such a reading is the Book of Allaah. You must be patient and persist in reading, for man has not been given any greater gift than patience. Collecting books The seeker of knowledge should be keen to collect books, but he should prioritize. If a person does not have much money, then it is not good and is not wise to buy a lot of books and have to pay for them, because this is bad management. If you cannot buy books with your own money, then you can borrow them from any library. Being keen to read important books The seeker of knowledge must be keen to read the most important reference books, not modern works, because some of the modern writers do not have deep knowledge, so if you read what they have written you will find that it is superficial. They may quote things verbatim, or they may distort them to make them longer, but it is all waffle. So you have to read the most important reference works written by the salaf (pious predecessors), because they are better and more blessed than many of the books of the later generation. Most of the books of the later writers are short on meanings but long-winded. You may read a whole page which could have been summarized in one or two lines. But you will find the books of the salaf to be easy, straight forward and well written, with not even one word that has no meaning. Among the best books that the seeker of knowledge must be keen to read are the books of Shaykh al-Islaam Ibn Taymiyyah – rahimahullaah – and his student Ibn al-Qayyim – rahimahullaah. It is known that the books of Ibn al-Qayyim are easier, because the style of Ibn Taymiyyah is strongly-worded because of his abundant knowledge and alert mind, and Ibn al-Qayyim saw the knowledge of Ibn Taymiyyah as a well-built house, and his own role as that of organizing and adorning. But Ibn al-Qayyim was free minded; if he thought that his shaykh’s view differed from what he thought was correct, he would speak up. When he thought that the pilgrim should go out of ihraam for Hajj then re-enter ihraam for ‘Umrah, because Ibn ‘Abbaas (radiAllaahu ‘anhu) thought that if the person who has not brought an animal for sacrifice enters ihraam for Hajj or Qiraan, he must go out of ihraam for Hajj then enter ihraam for ‘Umrah, whereas Ibn Taymiyyah thought that this applied only to the Sahaabah, he [Ibn al-Qayyim] said, “I am more inclined towards the opinion of Ibn ‘Abbaas than to the opinion of my shaykh.” He clearly stated that he was of a different view, so he was independent in his thinking. But it comes as no surprise that he followed his shaykh – rahimahullaah – in matters which he thought were true and correct. Undoubtedly if you think about most of the opinions of Ibn Taymiyyah you will find that they are correct. This is something which anyone who ponders his books will know. Evaluating books Books may be divided into three types: 1. Good books 2. Bad books 3. Books which are neither good nor bad. Try to make sure that your bookshelf is free of books which have bad content. There are books which are described as literature, but they simply kill time without producing any benefit. And there are harmful books which contain specific ideas or promote incorrect ideology. These also should not be allowed on your bookshelf, whether that is because the methodology they use is wrong, or because of their wrong understanding of ‘aqeedah, and revolutionary books which promote a harmful ideology. In general, no harmful book should be allowed on your bookshelf, because books nourish the soul just as food and drink nourish the body. If you nourish it with books such as those it will cause you a great deal of harm and you will follow a methodology which goes against the methodology of the seeker of sound knowledge.

source www.islamlife.com