Silent Whispers

S i L e N t     W h I s P e R s

Surah Fatir;Verse 6:
Surely, Shaitân (Satan) is an ENEMY to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire.

Only when you have commited a sin and realise what you commited was totally against Islam do you then realise how shaytan is your enemy

and when you have commited it, do you think shaytan will leave you? NO
he will constantly repeat to you the sin that you commited and would put you living in sadness,
why does he do this? so that you forget to ask for forgiveness from your Lord, shaytan hates for us to remember Allah and to ask for His forgiveness, so act upon what shaytan dislikes.

Surah Ahzab; Ayaa 41:

O you who believe! Remember Allâh with much remembrance

Surah Al-Baqara (2); Verse: 152

Therefore remember Me (by praying, glorifying, etc.).[] I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.

and if you do ask for forgiveness, do you think shaytan will leave you? NO
he will whisper ”Allah wont forgive you after what you did, so dont bother asking”

DO NOT be decieved by his whispers for surely Allah is THE Forgiver (If you have sincere repentance)
and if you are deceived; then you are disbelieving in Allahs attributes, and by disbieliving in His attributes it leads to disbelieving in Allah (May Allah protect us from this). One of the 3 tawheeds are believing in His names, one of His names is The Forgiver.

we all know the story of Adam & his wife (as), and how shaytan decieved them, shaytan has done this to a Prophet of Allah, so who are we to think that we are not going to be played by shaytans whispers?

once you have learnt that doing such and such is a sin, shaytan tries his best to make you forget what you have learnt.
and do you think he will ever remind you that such and such is wrong to do? NO
that is the LAST thought of his EVIL and ARROGANT mind.

once you have acknowledged yourself with doing such and such is a sin, constantly repeat it so that when the time comes of shaytans whispers you will remember what is wrong well enough to protect yourself from the action.

Ambiya 21:35
Everyone is going to Taste Death, and We shall make a Trial of you with Evil and with Good, and to Us you will be returned.

when you are afflicted with harm, this is the time when shaytan works his mind to make you forget that this life is all a test and that by being Patient you will be rewarded with Jannah.

To expell the devil and his whisperings one should:

  • Seek refuge from the protection of shaytan to Allah
  • Say the Aadhaan (call to prayer) [That is why the Adhaan is whispered in a child’s ear]
  • Recite the Qur’an
  • Authentic texts of rememberance and supplications
  • Ask for forgiveness

Shaytan does NOT FORCE, he WHISPERS. remember he CAN NOT harm us, but following the footsteps of shaytan, WE will be HARMED SEVERELY by Allahs punishment, and who is the MOST SEVERE in punishment?..ALLAAH


Al-Baqara (2) Verse: 208
O you who believe! Enter perfectly in Islâm (by obeying all the rules and regulations of the Islâmic religion) and follow not the footsteps of Shaitân (Satan). Verily! He is to you a plain enemy.

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Avoiding the Satanic ‘Intellect’

In the Name of Allâh, the Most Beneficent, the Most Merciful

 

This was  a piece of advice from Hamad bin ‘Atiq an-Najdi to Muslims in general, written around two hundred years ago. It finds itself very relevant today.

“…And it should be known that intellect (‘aql) is of three types:

  • Natural intellect
  • Faith-based intellect obtained from the Prophetic light
  • Satanic, hypocritical  ‘intellect’

And the possessors of this last type think they are something special, and this type of intellect is found among many people – most of them, in fact. It is the essence of ruin and the fruit of hypocrisy, as its possessors think that intellect is to please everyone and to not go against their interests and desires, as well as to gain their friendship. They say that the best thing for you is to be part of the people and don’t cause them to hate you.

This is the corruption and ruin of the soul, and this is due to four things:

The first is that the one who does this has gained the pleasure of people by angering Allah, and the people are more important in his eyes than Allah. Whoever gains the pleasure of people by angering Allah will end up with the anger of both the people and Allah. It was narrated that Allah Said: “When I am angered, My Curse reaches the seventh generation of descendants.”

So, if the one who is able to enjoin the good and prevent the bad abandons doing so, he will bring about Allah’s Curse that will reach the seventh generation of his progeny, and this is proven by the verse: {“The disbelievers from the Children of Isra’il were cursed by the tongue of Dawud and ‘Isa bin Maryam. This is because they were rebellious and would transgress…”} [al-Ma’idah; 78]

So, it is clear that this compromising person has ruined himself through what he thought would help him.

Second, it is inevitable that Allah will open a door of humiliation and disgrace for the one who compromises from where he sought honor. And some of the Salaf said: “Whoever leaves off enjoining good and preventing evil out of his fear of people, the respect and obedience people had for him will be removed.” So, if he orders his son or servant to do something for him, they will belittle his status. Just like he belittled the rights of Allah, Allah will belittle and humiliate him: {“…they forgot Allah. So, He forgot them…”} [at-Tawbah; 67]

Third, if some sort of punishment is sent down, the one who compromises will be one of its targets, as in the verse: {“And beware of a trial that won’t only afflict the wrongdoers among you…”} [al-Anfal; 25]

…And Ibn Abi ad-Dunya reported from Wahb bin Munabbih that he said: “When Dawud made a mistake, he said: “My Lord, Forgive me!” So, Allah Said: “I have Forgiven you and placed your sin on the Children of Isra’il.” Dawud asked: “Why, O Lord? How can this be when You are the Just who oppresses nobody? I fall into error and You place the sin on others?” He Said: “When you did this error, they didn’t criticize you for it.”

And Ibn Abi ad-Dunya reported that Allah revealed to Yusha’ bin Nun (Joshua): “I will destroy 40,000 of the best of your people and 60,000 of their worst.” He asked: “My Lord, I can understand the worst of them being destroyed. Why destroy the best of them?” He Said: “They didn’t become angry for My Anger, and they would give the worst ones food and drink.”

Ibn ‘Abd al-Barr and others reported that Allah commanded one of the Angels to destroy a town. So, he asked: “My Lord, it has such and such a person who is a zahid who worships You constantly!” Allah Said: “Begin with him, and let me hear his voice. His face never once became red for My sake.”

So, the only way out when punishments descend is to be from those who enjoin the good and prevent the wrong, as Allah Said: {“So, when they forgot what they were reminded of, We saved those who would forbid what was bad…”} [al-A’raf; 165]

Fourth,this compromising person who seeks the pleasure of people is worse than the adulterer, the thief, and the consumer of alcohol. Ibn al-Qayyim said:

“The Religion is not just leaving off outer prohibitions. Rather, it is to fulfill what Allah Loves along with this. Most religious people today don’t do this except when it comes to things that the majority of people accept and agree with them in. As for Jihad, enjoining good and preventing evil, giving advice for the sake of Allah and His Messenger to His worshipers, giving aid and victory to Allah and His Messenger and Book and Religion – these obligations don’t even occur to them, let alone evoke a desire on their part to carry them out, let alone be carried them out by them!

The lowest of people in the Religion and the worst of them with Allah are those who abandon these obligations, even if he practices the most zuhd from everything in this world. It is rare to find from them one whose face becomes red for the sake of Allah, and who becomes angry due to His limits being violated, and who gives all he has to help his religion. Those who fall into major sins are better with Allah than these people.”

So, imagine that someone fasts all day, prays all night, abstains from all worldly pleasures, and despite this never becomes angry or has his face reddened for Allah’s sake and doesn’t enjoin good and prevent evil – such a man is the most hated of people to Allah and the least of them in religiousness, and those who fall into major sins are better with Allah than such a person.

And a trustworthy person told me that Shaykh al-Islam, the leader of the da’wah in Najd (Muhammad bin ‘Abd al-Wahhab), once said: “I saw some people sitting in the mosque with their Qur’ans, reciting and weeping. However, they didn’t enjoin the good if they saw it and they didn’t prevent evil if they saw it. I saw people sitting near them saying: “These are the source of benefit,” and I said: “These are the source of disgrace.” Someone heard me and said: “I can’t say they are a source of disgrace!” So, I replied to him: “They are blind and mute.”

And this is supported by what some of the Salaf said: “The one who is silent about the truth is a silent devil, while the one who speaks falsehood is a speaking devil.”

So, if the one who compromises by remaining silent comes to know that he is from the most hated of people to Allah even if he thinks he is good, he would speak openly. And if the one who seeks the approval and pleasure of people came to know that by not speaking out against their evil that those who fall into major sins are better with Allah than him – even if he assumes himself to be religious – he would repent from his compromise and would retreat from it. And if the one who is stingy with his tongue from openly proclaiming the command of Allah came to know that he is a silent devil even if he fasts, prays, and is a zahid, he would do all that he could to avoid being similar to Satan.

O Allah, I seek refuge with You from every action that angers the Merciful, and from every trait that makes us resemble Satan or compromise on our religion with the people of doubts, hypocrisy, and kufr.

And may peace and blessings be on Muhammad, his Household, and Companions.”

[‘ad-Durar as-Saniyyah’; 8/75-79]

Courtesy of Iskandrani


Ramadan Advice

By Tarek Mehanna 

There is a universal law which states that the more something is recognized as being rare, the higher its value. For example, you have the Law of Scarcity in the science of economics, where withdrawing something from the market automatically makes its value go up.
Gold is so highly valued in part because of its rarity among metals.

When a person dies or is otherwise absent, everything about the person seems to change. They become surrounded with an aura of respect that wasn’t there when they were around, and others wish they had takes more advantage of the person’s presence.

This rule also applies to occasions in time. Here in jail, in the American prison system, inmates are given the chance to be released on parole every few years during their sentence. On these rare occasions, a parole board meets with the inmate and evaluates him, then decides whether or not he can be freed early. Next to one’s actual release date, this is the most highly anticipated day in an inmate’s life, not only because of its significance, but also because the chance only pops up once in a few years. Due to its rarity, such a day is valued high above all others.

Ramadan is the same in its rarity. If you look at a list of the twelve months of the Hijri calendar, you’ll find that Ramadan is only one of the twelve months, is only thirty of the 360 days of the lunar year, is only 8% of the entire year. So, it is a rarity that should be valued like a piece of gold, or someone who will soon depart your presence. It is not an everyday presence that will be there whenever we wish it to be. Rather, it appears once Sha’ban is up, and disappears once Shawwal begins, and the characteristics that make it unique disappear along with it. No other month is the anniversary of the revelation of the Qur’an; no other month contains the Night of Decree; no other month showcases the act of fasting each day; no other month brings about such a beautiful presence in the mosques; no other month provides such a spiritual atmosphere; no other month chains up the devils and opens up the doors of Paradise like Ramadan. It is a rare, unique time unlike any other in the entire year and in order to treat it as it deserves, we must meet it with this mindset of appreciation & valuation.

Typically, emotions run high for Ramadan in its first week, then in its last few days. The middle portion is when we get used to its presence and subconsciously feel like we’re in any other time of year. We should do the opposite: our emotion and zeal naturally scream out more and more as the days progress, but our heedlessness drowns out those screams. We have sand slipping through our fingers, but the message doesn’t hit home to us because we only see the pile of sand increasing on the ground, and we ignore the pile decreasing in our hand… the calendar we look at gives this deceptive impression as the days are added – 1,2,3… 13,14,15…26,27… You don’t get the feeling of something about to fade into zero. So, a remedy for this is to make for yourself a countdown calendar where each day, you are reminded of how little time remains in Ramada, rather than how much time has elapsed. It’s like when you work out and are doing pushups or any other repetitious exercise, counting down will motivate you to squeeze out every last bit of energy moreso than counting up, because you know that your opportunity to grow & build strength is soon to be over for that session. And what is Ramadan other than a month-long workout for your soul?

So, the key to the door of Ramadan is to enter it with the mindset that this is your only chance for the entire year to extract what it has to offer, and you can in fact be punished for letting opportunities like this go to waste. Ibn al-Qayyim said, in ‘Zad al-Ma’ad’ (3/574):

“If someone is given an opportunity to get closer to God and worship Him, then he should do whatever it takes to take advantage of it, especially if he isn’t sure that such an opportunity will come again. Enthusiasm and resolve very easily die off, and rarely remain consistent, and God punishes those for whom He has opened a door to do good if they waste that chance. He punishes them by coming between the person’s heart and his willpower, and prevents him from having the will to do what he had the chance to do. So, whoever doesn’t answer the call of God and His Messenger, He will come between that person’s heart and his willpower, and he will never be able to answer the call after that…” and he mentioned v.24 of Surat al-Anfal.

And Ibn al-Jawzi said, in ‘Sayd al-Khatir’ (p.419):

“I’ve seen it become a habit for people to waste time, and the people of the past warned of this. Some of the Salaf used to say to their guests: “When you leave my home, leave separately so that you recite the Qur’an to yourselves whilst walking, then you can talk when you meet again.” And know that time is too valuable to be wasted – even a second of it. The Prophet said that: “Whoever says ‘Subhan Allah al-‘Adhim wa bi hamdihi’ (Glory and praise are for God, the Mighty) will have a palm tree planted for him in Paradise.” So, how many hours do we lose out on this great reward? These days are like a farm. It’s as if it’s being said to you: ‘whenever you plant one seed, we’ll give you a thousand plants from that seed.’ So, does it make sense for an intelligent person to stop planting seeds?”


The Deep Advice of ‘Umar ibn al-Khattab (RA)

The Deep Advice of ‘Umar ibn al-Khattab (as narrated by Sa’id ibn al-Musayyib):

“There’s nothing more sufficient than when someone disobeys Allah in dealing with you, you do nothing but obey Allah in dealing with him.

Place the affairs of your brother when they reach you upon the best of interpretations until there comes to you clarity which overcomes that.

Do not think ill of a statement which comes from another Muslim if you can find a good interpretation for it.

Whoever exposes himself to suspicion let him not blame those who then think badly of him, and whoever conceals his secrets, strength of choice will be in his hands.

Hold fast to truthful companions, live with them closely for they are a charm at times of ease and an aid at times of difficulty. Stick to the truth even if the truth kills you, and do not involve yourself with issues that don’t concern you.
Do not ask about things which haven’t taken place for indeed, that which has already taken place is enough to preoccupy you from it!

Do not seek help or take your affairs to someone who doesn’t wish to see you succeed, and do not befriend the sinful lest you learn from his sins and evil.

Keep away from your enemy and be cautious of even your friend, except for the truthful and trusted friend. And no-one is trustworthy except him who fears Allah.

Humble yourself at the graves, lower yourself in obedience and stand firm against disobedience. And when it comes to your affairs, seek counsel only from those who truly fear Allah for indeed, Allah says,

إِنَّمَا يَخۡشَى ٱللَّهَ مِنۡ عِبَادِهِ ٱلۡعُلَمَـٰٓؤُاْۗ إِنَّ ٱللَّهَ عَزِيزٌ غَفُورٌ

“.Indeed, it is only those who have knowledge among His Slaves, that truly fear Allah.” [al-Fatir:28]

The advice of ‘Umar ibn al-Khattab as narrated by Sa’id ibn al-Musayyib
Rawdhat al-‘Uqala’ (pg. 77-78)


 


Sins lead to more sins

Imaam Ibn al-Qayyim writes regarding sins in his book ad-Daa wa Dawaa:

And from it [i.e consequences] is that the sin produces more of its like and multiply, so much so that it becomes overwhelming for the slave to leave it off or find a way out.

Just like some of the salaf used to say:

 

 

 

From amongst the punishments of committing sins is that they lead to more sins and from the rewards of performing good deeds is that one performs more good deeds, so if a slave performs a good deed another good deed calls towards him proclaiming do me too! 

 

 

 

And if he does it a third good deed proclaims the same thing and so on.

So the reward is multiplied and the good deeds are increased.

And the same thing applies for sins, until performing either good deeds or committing sins become firmly imbedded habits and part of a person’s character.

 

 

 

So if a righteous person was to leave off a good deed then that would weigh him down immensely and he would feel as a fish taken out of its water until he is brought back into it so that his heart finds peace and tranquility again.

And if the sinner was to turn away from his sins towards obedience then he would feel an immense constriction of his soul until he made himself firm upon that righteous action.

To such an extent that a lot of sinners commit sins without acquiring any pleasure from it rather they commit it due to the pain and anguish they feel leaving it off.

 

 

 

And a slave does not cease to perform acts of obedience, loving it, but that Allah through His infinite Mercy sends angels to him encouraging him towards obedience and righteousness. And makes him leave his bed and laziness altogether.

And a slave does not cease to commit sins, loving it, but that Allah sends devils upon him edging him on [in sin].

So as for the first one then he sought strength in righteousness and asked for aid [from the angels] so they became from amongst the greatest of helpers.

 

 

 

And the other strengthened his army of evil with help [from the devils] so they became aids against him.


Advice on seeking knowledge

I asked brother Tarek a question, which was sent to him by a sister…the question and response is below 🙂
Q. What advice would you give to a person who started seeking Islamic knowledge (like wot order to learn things etc.)
As to your question about what knowledge to start with, then start with the bottom line: Knowledge of your Creator. He Himself commands us in the Qur’an to learn about Him:
{“So, know that none has the right to be worshipped except God…”} (Muhammad, v.19)

This much is obvious, though, and Tawhid is a vast topic with many branches. Where should you begin within this topic, then? Shaykh ‘Abd ar-Rahman as-Sa’di commented on the above verse, and he presented a list of eight ways through which you can truly know about God and His Rights. The very first thing on that list is this: “… and this is the greatest of them all: to reflect on the names and attributes of God, and His actions that demonstrate His perfection, greatness, and magnificence. This results in one exerting themselves in devotion to Him, and worshipping the perfect Lord, to whom belongs all praise, glorification, beauty, and majesty.” (‘Taysir al-Karim al-Rahman’, p.731) And this makes perfect sense, because nobody will devote themselves to someone they are unfamiliar with, and the entire point of seeking knowledge is to learn how to properly devote yourself to God. Therefore, your priority is to familiarize yourself with your Creator, and the only way to do this is to study His characteristics.

When it comes to loving God, people are of two types. One type of person loves God because of the many manifestations of His kindness & mercy that he or she encounters on a daily basis. The problem: this person’s love for God will weaken once the circumstances change for the worse. Naturally, his love for God in times of difficulty will not equal his love for God when he’s enjoying life. In reality, his love of God is tied directly to his love of himself, as it’s based on whether he gains or loses. This type of person is described explicitly in the Qur’an:

{“And among people is he who worships God as if on the edge – if he experiences something good, he is assured by it. But if he is tested, he flips onto his face…”} (al-Hajj, v.11)

The second type of person, however, loves God simply because of Who He is. He has an intrinsic love of Him because His qualities – His names & attributes – automatically make him worthy of love, in and of themselves. This is the ultimate, purest form of love that you can have, and the only way to have this love for God is to study those qualities and become familiar with Him. This is what al-Hasan al-Basri meant when he said: “The one who knows his Lord will love Him.” We naturally feel love for who/whatever possesses the qualities we love. When we read about the lives of al-Bukhari, Ahmad bin Hambal, ash-Shafi’i, Ibn Taymiyyah, Ibn Hajar, etc., our hearts are overcome with love for them simply on account of the knowledge they possessed. Today, centuries after their deaths, millions of us around the world love these scholars because of the respect we have for their knowledge. But what is their knowledge compared to God’s knowledge? The knowledge of each & every scholar, biologist, physicist, physiologist, chemist, mathematician, engineer, physician, etc. that has ever walked this Earth put together doesn’t even equal a drop in the ocean compared to the knowledge God possesses. Indeed, their knowledge is ignorance when compared with God’s knowledge:

{“… and you’ve only been given a tiny portion of knowledge.”} (al-Isra’, v.85)

When you think to yourself about the limitless nature of God’s knowledge – what He must know about the intricacies of the human body, animal life, plant life, the contents of the oceans, mountains, forests, deserts, and the jungles, the clouds, the planets, the stars, the galaxies, atomic & subatomic particles, bacteria, etc. – and how it literally encompasses everything, you cannot help but love Him:

{“And He knows about everything in the land and sea. Not a leaf falls except that He knows about it. There isn’t a grain in the darkness of the Earth, nor anything fresh or dry, except that it’s written in a Clear Record.”} (al-An’am, v.59)

And this is all simply in regards to the physical, tangible world around us. This doesn’t even include the Unseen world – Paradise, Hell, the Jinn, the Angels, the Day of Judgement, etc. – that is mentioned in the first sentence of the above verse that I omitted:

{“And with Him are the keys to the Unseen. None knows them except He…”} (al-An’am, v.59)

So, God knows literally everything. Considering the love you have for the scholars of Islam due to their knowledge, how much more love do you think you’d feel for God after studying & reflecting over the infinite nature of His knowledge? All of this revolves around just one of His characteristics/names: al-‘Alim (the All-Knower). Likewise, we are attracted to power and those who possess it. When we read about the likes of Khalid bin al-Walid, ‘Umar bin al-Khattab, ‘Abdullah bin al-Mubarak, Salah ad-Din al-Ayyubi, etc., their bravery & strength automatically instill in us a love for them. These were people who laid waste to empires and faced death with a smirk. They radiated power and influence, and this is part of what makes them loved by so many of us who read about them. But with all they and others were able to change in the world, think about his hadith: “… and know that if the whole world was to get together to help you in some way, they wouldn’t be able to do it except with what God decreed for you. And if they got together to hurt you in some way, they wouldn’t be able to except with what God has decreed against you…” Ibn Rajab al-Hambali once said that upon hearing this hadith, he was about to lose his mind because of its immense implications. Every single tyrant, empire, nation, president, with all of their sophisticated military arsenals and armies, their money, their political clout – each & every super power the world has ever known – if their power was all combined in one time & place to try to do one thing to one person, this power would be useless compared to the power of God. Anyone who thinks they have “power” should realize that they are just one person on one piece of land on one planet in one solar system in one galaxy in the endless Universe, and they should then realize that the Kursi is the size of only a ring in the desert compared to the Throne of God itself… again, all of this revolves around just one of God’s qualities: His Power. It changes your entire outlook upon reflection.

Perhaps the most beloved quality to the human heart is that of beauty. We are naturally attracted to anything that’s beautiful, as beauty is like a form of magic that captures our hearts and doesn’t let go. We love the beauty in everything around us: people, animals, plants, mountains, and beyond. All of the beauty we marvel at is only that of God’s limited, worldly creation. How much more beauty is possessed by the Creator Himself. The Prophet (peace be upon him) taught us that God is Beautiful in his hadith: “Indeed, God is Beautiful and loves beauty.” So, this principle applies to each characteristic, each name & attribute of God. The more you study & reflect on each one, the more familiar you’ll become with Him, and this will result in stronger love of Him, which will result in stronger and more enjoyable worship. Once again, as al-Hasan al-Basri said: “The one who knows his Lord, will love Him.”

But the effects of this knowledge will extend beyond this. It will even go as far as to have a direct impact on your own personality. There is a very beautiful principle described by Ibn al-Qayyim: “God loves His own attributes and characteristics, and He loves to see the manifestation of His attributes on His worshippers. As He is Beautiful, so He loves beauty; as He is Forgiving, so He loves forgiveness; as He is Generous, so He loves generosity; as He is All-Knowing, so He loves the people of knowledge; as He is Strong, so He loves the strong believer more than the weak one; as He is Patient, so He loves the patient; as He is Grateful, so He loves those who give thanks. As He loves those who have His characteristics, so He is with them, and this is a unique type of relationship…” (‘Patience and Gratitude’, p.22) So, for each quality God possesses, He loves to see us adopt it in a manner that befits us. This is why, for example, He associates the quality of ‘izzah (honor) with both Himself and us in this verse:

{“… and honor belongs to God, His Messenger, and the believers…”} (al-Munafiqun, v.8)

While God Himself is al-‘Aziz (the Honorable), we are also to adopt the trait of ‘izzah in our own lives. God wants us to maintain a sense of strength & pride, confidence, self-sufficiency, firm adherence to principles, and dignity. This will result from learning and reflecting on the quality of ‘izzah that God possesses; that you have come to love a Lord so mighty, powerful, noble, and honorable will and of itself cause you to love these traits and motivate you to incorporate them into your own personality, and the fortunate people who are most like this are those who are most familiar with His quality of ‘izzah. This is why the Prophets were the most honorable people, and this is why they were so firm on the truth. They knew God the best, through His names & attributes. And the better you know Him, and the more you internalize His qualities, the more of a change you’ll see in your own qualities. This process is exactly what the Prophet was referring to when he said: “God has 99 names. Whoever encompasses them all will enter Paradise.”

So, this field of knowledge is where to focus: it will strengthen your devotions & attachment to your Creator, and have a direct effect on your own personality – all of which is the point of knowledge in the first place.

Finally, you have two main sources from where to begin:

• The verses of the Qur’an which mention His qualities, such as Ayat al-Kursi, the first few verses of Surat al-Hadid, the last three of Surat al-Hashr, Surat al-Ikhlas, etc., and read their tafsir in the books of at-Tabari & Ibn al-Kathir;

• The last section of ‘Sahih al-Bukhari,’ which is ‘Kitab at-Tawhid,’ reading each chapter slowly & thoughtfully.


Recitation of Ahmed Abu Ali