Dought & clear, - (Knowledge ), - What is themeaning of “the text of ‘aqeedah”?

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What does “the text of the ‘aqeedah (matn al-‘aqeedah)” mean?.
Praise be to Allaah.
Al-matn (text) in Arabic means the back. In Islamic terminology it refers to the contents of a book, such as the text ofSaheeh al-Bukhaarior the text ofZaad al-Mustaqni’.
The scholars usually use this word to refer to brief books that are in circulation among the scholars and seekers of knowledge in a particular field of knowledge. For example, in the case of ‘aqeedah (tenets of faith), they may sayMatn al-Waasitiyyah, referring to the brief book on ‘aqeedah by Shaykh al-Islam Ibn Taymiyah, which is calledal-‘Aqeedah al-Waasitiyyah. Similarly,Matn al-Tahhaawiyyahrefers to a brief book on ‘aqeedah by Imam al-Tahhaawi.
Usually what is meant by the word matn (text) is to distinguish the book from its commentary. For example they may sayMatn al-Tahhaawiyyahto distinguish it fromSharh al-Tahhaawiyyah(the commentary onal-Tahhaawiyyah), which is another book in which Ibn Abi’l-‘Izz al-Hanafi commented on the original short book,al-‘Aqeedah al-Tahhaawiyyah.
Mutoon (pl. of matn) or texts are usually short but contain many meanings and important principles of knowledge which are written about in brief terms to make it easy to memorize them and focus on issues of knowledge. Imam al-Bukhaari (may Allaah have mercy on him) said: al-Khaleel ibn Ahmad said: Words may be made brief in order to memorize them and made long in order to understand.Khalq Af’aal al-‘Ibaad, no. 244.
And Allaah knows best.

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Dought & clear, - (Knowledge ), - Hadeeth on Encouragement to Read

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How sound is the following hadeeth: "A man reading is handsome in the sight of God; so learn to read and when you have learnt, teach".
Praise be to Allah.
Perhaps the hadeeth referred to in the question is that which was narrated by ‘Uthman ibn ‘Affan (may Allah be pleased with him), and says that the Prophet (peace and blessings of Allah be upon him) said: “The best of you is the one who learns the Quran and teaches it.” Narrated by al-Bukhari (5027).
There is a great deal of encouragement to learn to read the Quran, both in the Quran and the Sunnah. There is also encouragement to learn how to read. The Holy Quran is the only book that the Muslims read at the beginning of Islam, so learning to read and write started with learning the Holy Quran. Indeed the command to learn to read came with the first word of the Revelation that came to the Messenger of Allah (peace and blessings of Allah be upon him), when Allah said (interpretation of the meaning):
“Read! In the Name of your Lord Who has created (all that exists).
He has created man from a clot (a piece of thick coagulated blood).
Read! And your Lord is the Most Generous.
Who has taught (the writing) by the pen.
He has taught man that which he knew not.”
[al-‘Alaq 96:1-5]
Knowledge spread and ignorance decreased as the result of learning to read and write the Quran and understand its meanings.
But if what is meant is another hadeeth in which it says that Allah loves those who learn to read in general, then we could not find this wording in any of the books of Sunnah.
And Allah knows best.

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Dought & clear, - (Knowledge ), - Istikhaarahasking to be guided to the more correct of two scholarly opinions

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Can a person pray istikhaarah to be guided towards doing something the CORRECT way regarding a matter over which there is a scholarly dispute, because both opinions are convincing yet opposing, and the person wants to know which one is right and which one s/he should follow.
Praise be to Allaah.
It is narrated that some of the salaf prayed istikhaarah concerning matters of knowledge concerning which there was a difference of opinion, and it is proven that some of them prayed istikhaarah asking to be guided concerning the status of narrators (of hadeeth) concerning whom there was a difference of opinion. For example:
1.
‘Abd al-Razzaaq narrated inal-Musannaf(10/301) from Ibn al-Musayyab that ‘Umar ibn al-Khattaab wrote a document about the grandfather and kalaalah (issues of inheritance when a grandfather of the deceased was still living, or if the deceased left behind no children), and he continued to pray istikhaarah, saying, “O Allaah, if You know that there is some good in it then let it be.” Then when he was stabbed he called for the document, and erased it, and no one knew what was in it. He said: “I wrote something about the grandfather and kalaalah, and I prayed istikhaarah asking Allaah for guidance, then I decided to leave you as you are now.”
2.
Imam al-Shaafa’i (may Allaah have mercy on him) was one of the scholars who prayed istikhaarah the most with regard to matters of knowledge. He stated in his bookal-Ummalmost fourteen issues concerning which he prayed istikhaarah asking for guidance. For example, he said inal-Umm(2/44):
It was said that zakaah is due on jewellery for personal use, and this is what I pray istikhaarah about, asking Allaah for guidance. Al-Rabee’ said: He prayed istikhaarah, asking Allaah for guidance concerning it, and al-Shaafa’i said: There is no zakaah on jewellery for personal use. End quote.
3.
Among the muhadditheen, Ibn Hibbaan used to pray istikhaarah, asking Allaah for guidance concerning narrators whose status was uncertain or unclear. He mentions this often in his books, especially inal-Majrooheen, for example when he says (1/194): Bahz ibn Mu’aawiyah ibn Heedah al-Qushayri, one of the people of Basrah, who narrated from his father, from his grandfather; al-Thawri and Hammaad ibn Salamah narrated from him. He made many mistakes. As for Ahmad ibn Hanbal and Ishaaq ibn Ibraaheem (may Allaah have mercy on him), they quoted him as evidence and narrated from him, but a number of our imams ignored him. Were it not for the hadeeth, “We will take them [the camels that are due as zakaah] and half of his camels as the due of our Lord”, I would have included him among the thiqaat (trustworthy). He is one of those concerning whom I pray istikhaarah, asking Allaah for guidance. End quote.
There are many examples of scholars who turned to praying istikhaarah when they were uncertain about issues. I have only quoted a few of them in order to make the point.
But what is meant by their words “This is one of the matters concerning which I pray istikhaarah, asking Allaah for guidance” and “He is one of those concerning whom I pray istikhaarah, asking Allaah for guidance”?
The apparent meaning is that they said du’aa’, asking Allaah to guide them to the correct opinion concerning an issue or a narrator. It does not mean that they used to pray istikhaarah in the sense of the naafil salaah and du’aa’. That is because the du’aa’ is not applicable to what they sought. In du’aa’ al-istikhaarah it says “then ordain it for me, make it easy for me, and bless it for me.” How can this be applicable to a matter of fiqh or the status of a narrator of hadeeth?
It seems that these imams were asking Allaah to help them to reach the right conclusion with regard to matters of knowledge, not that they were saying the du’aa’ of istikhaarah with the salaah offered beforehand.
The aim of istikhaarah is to ask for guidance from Allaah to the better of two matters concerning which one is hesitating, because guidance and help come from Allaah; He knows and we do not know; He is the Knower of the unseen. The one who relies on himself will go astray, and the one who trusts in his reason and does not seek the help of his Lord will be doomed. The most important thing concerning which a person should seek the help of Allaah is correct understanding of Allaah’s religion and choosing the most correct and best opinion, and istikhaarah or seeking Allaah’s guidance in choosing is the best means of achieving that; it may be the best way of choosing between two opinions when the evidence is very confusing.
There is no reason why the du’aa’ of the imam or faqeeh, asking his Lord to guide him to the correct opinion regarding issues of knowledge should not be preceded by salaah (prayer), and this action may loosely be called istikhaarah, or that name can be applied to the du’aa’ and not the prayer. As for the salaah and du’aa’ mentioned in the famous hadeeth of Jaabir, this cannot be what they were referring to when they spoke of praying istikhaarah, asking Allaah for guidance concerning such and such.
And finally:
It should not be thought that asking for guidance with regard to matters of knowledge is contrary to what Allaah has enjoined of seeking evidence and proof. Resorting to istikhaarah or praying for guidance is to be resorted to when there is no evidence or it is not clear, or there is a contradiction with equally strong evidence, or when the issues is confused in the scholar’s mind and he cannot understand it. None of that means ignoring evidence and proof, rather it is seeking the help of Allaah to understand, and turning to Him and asking Him for guidance to the truth. The Prophet (peace and blessings of Allaah be upon him) used to ask Allaah to guide him to the truth.
It was narrated that ‘Aa’ishah the Mother of the Believers (may Allaah be pleased with her) said: When the Prophet (peace and blessings of Allaah be upon him) got up to pray at night, he would start his prayer with the words: “O Allaah, Lord of Jibra’eel, Mika’eel and Israfeel, Originator of the heavens and the earth, Knower of the unseen and the seen, You judge between Your slaves concerning that wherein they differ. Guide me concerning that wherein they differ of the truth by Your leave, for You guide whomsoever You will to a straight path.”
Narrated by Muslim (770).
For information on Salaat al-Istikhaarah and some of the rulings concerning it.
And Allaah knows best.

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For children, - Quran Stories, Quran Stories for Children

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An old Muslim lived on a farm with his young grandson. Each morning Grandpa was up early sitting at the kitchen table reading his Noble Qur'an.
His grandson wanted to be just like him and tried to imitate him in every way he could.
One day the grandson asked, "Grandpa, I try to read the Noble Qur'an just like you but I don't understand it, and what I do understand I forget as soon as I close the book. What good does reading the Noble Qur'an do?"
The Grandfather quietly turned from putting coal in the stove and replied, "Take this coal basket down to the river and bring me back a basket of water."
The boy did as he was told, but all the water leaked out before he got back to the house. The grandfather laughed and said, "You'll have to move a little faster next time," and sent him back to the river with the basket to try again.
This time the boy ran faster, but again the basket was empty before he returned home.
Out of breath, he told his grandfather that it was impossible to carry water in a basket, and he went to get a bucket instead.
The Grandfather said, "I don't want a bucket of water; I want a basket of water. You're just not trying hard enough," and he went out the door to watch the boy try again.
At this point, the boy knew it was impossible, but he wanted to show his grandfather that even if he ran as fast as he could, the water would leak out before he got back to the house.
The boy again dipped the basket into river and ran hard, but when he reached his grandfather the basket was again empty.
Out of breath, he said, "See Grandpa, it's useless!"
"So you think it is useless?" The Grandfather said, "Look at the basket."
The boy looked at the basket and for the first time realized that the basket was different. It had been transformed from a dirty old coal basket and was now clean, inside and out.
"Son, that's what happens when you read the Noble Qur'an. You might not understand or remember everything, but when you read the Noble Qur'an, you will be changed, inside and out. That is the work of Allah (SWT) in our lives."
The best way to learn is to share what you have learned and practice it in your life
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