How should a Muslim approach scientific books?

In a nutshell: Scientific books can be approached in the same way as any other book, with curiosity and open-mindedness. However, it is important for a Muslim to ensure that the book does not contain views that are against the faith or the teaching of the Qur'an and Hadith. Scientific books should be read with discernment, as they may contain misinformation that is against religious principles. It is advisable to read these books in the light of the principles of faith, to understand the content and to criticise it with discernment. It is also important to consult reliable sources to verify whether the information in the book is correct and in accordance with the Muslim faith. Topic In studying a book, several things must be taken into account: 1/ The knowledge of the object of the book. This is necessary in order to enjoy the book. The reader may need to specialise. The book may deal with magic, charlatanism or forgery. This is why it is necessary to start by finding out about the subject matter. 2/ Know your technical terms. Knowing the technical terms and conventions saves a lot of time. This is why many ulama begin their books with their explanation. For example, the author of Bulogh al-maram warns us that when he says: mutafaqun alayhi (recognised as authentic by the Three) he means that the hadith is reported by Imam Ahmad, al-Bukhari and Murim. In the same way, many ulama authors of books on Muslim law make a distinction between the expressions: al-qawlayn, and al-wadjhayn, ar-rivayatayn, al-ihtimalayn. The expression ar-rivayatayn refers to the versions received from Imam Ahmad. The expression al-wadjhayn refers to the opinions of the great authorities within the legal schools. The expression al-ihtimalayn refers to a hesitation between two opinions. The expression al-qawlayn has a more general scope. Similarly, it is necessary to understand what an author means when he uses the expressions idjmâan and wifiqan . The former expresses the consensus of the Umma while the latter specifically implies the agreement of the three great Imams in the terminology of the author of al-fowrou , a work of Hanbali law. The authors of the other legal schools have specific conventional expressions, so it is necessary to know the conventions of the author one is studying. 3/ Know your approach and style When you read a book for the first time, you may come across an expression that requires deep thought because it is unfamiliar. This is especially true for scientific books. Repeatedly reading a book allows you to become familiar with its specific expressions. There is also something that comes with books. These are the marginal annotations and comments that the knowledge seeker must exploit. When he discovers a question that needs to be commented on or argued or justified and is afraid of forgetting it, he must annotate it in the right, left, top or bottom margin of the page. Indeed, it often happens that one forgets lessons that one could have written down in a minute or two. But since you didn't, or find yourself unable to remember them after a while. The seeker of knowledge must take care of the annotation especially when studying a book of Islamic law. In some books you may come across a question with a provision governing it. If you find it difficult to understand it, you should refer to books that are more comprehensive than the one you have in your hands. You may find an explanation of the ambiguous question there. The explanation found should be annotated and linked to the question explained so that you do not need to go back to the book in which the ambiguous question is quoted. This saves time. The second aspect: reading the books is done in two ways: 1/ A meditative reading that allows for understanding. This can only be done slowly. 2/ A quick reading which consists in going through the book to know the subject and the chapters. In this case, one becomes familiar with the subject matter, which is done very quickly. This approach is not accompanied by meditation. The best way to study books is to apply oneself to them with meditation and reflection and to seek the assistance of the holders of knowledge who have the right understanding. It is clear that the book most worthy of study in this way is that of Allah, the Mighty, the Majestic. One must be patient and persistent. For no good has been given to man more important than patience. The third aspect: the collection of books. The seeker of knowledge must take care to acquire books, starting with the most important ones. However, if one is not well off, it is not wise to buy a large number of books which entail a heavy expense. This is bad behaviour. If you cannot buy books, borrow them from libraries. The fourth aspect: the preference of important books. The seeker of knowledge should be especially careful to acquire reference books instead of recent books because some of the authors of these books do not have a solid scientific basis. Therefore, when you read what they have written you find it superficial. One of these authors may quote directly or indirectly, but in the latter case render the meaning through a long tautological phrase. In sum, be content with the works written by the ancients because they are better and much more blessed than those of later authors. Indeed, most of the latter's writings are voluminous, but contribute little. Sometimes you read a whole page that could be reduced to a line or two. In contrast, the works of the earlier writers are well written, easy and so precise that you will not find a single word too much. Among the most important books that the seeker of knowledge must acquire are the writings of Shaykh al-Islam Ibn Taymiyya and those of his disciple, Ibn al-Qayyim (May Allah have mercy on them). The books of the latter are easier and better presented. For the style of the former is marked by a strength derived from the abundance of his knowledge and the overflow of his intelligence. It is as if the latter had found a well-built house and set about decorating it and arranging its contents. Better still, Ibn al-Quayyim did not hesitate, whenever he felt that his master had deviated from what he believed to be right, to express his opinion freely. When, for example, he considered Ibn Abbas' opinion that a pilgrim who goes to Makkah without an animal to sacrifice should turn his hajj into an umrah to be more correct, he said: "I am closer to this opinion than to that of our master, "(Ibn Taymiyya) who thought that this provision was reserved for the Companions of the Prophet (blessings be upon him). This example shows that Ibn al-Qayyim (May Allah have mercy on him) was independent in his thinking. This did not prevent him from following the opinion of the master when he felt it was right. There is no doubt that if one carefully examines most of the choices of Sheikh al-Islam, one will realise that they are correct. This is known to all those who have studied their books with application. The fifth aspect: the evaluation of books. Books fall into three categories: The first is the good books The second is the bad books The third is books that are neither good nor bad. To conclude Make sure your library is stocked with good books and free of bad ones. There are literary works that waste time. There are also books that are harmful because they convey specific ideas according to a certain methodology. These too should not be part of your library, whether their defect lies in their methodology or in their doctrine, such as books that advocate revolution. Generally speaking, harmful books should not be included in your library. This is because books are spiritual food similar to material food. If one feeds on bad books, it does great harm to the person concerned and leads him or her in a different direction from that of the seeker of knowledge. Reference Extract From The Opinions Of Shaykh Muhammad Ibn Salih Al-Outhaymine, Book On Knowledge, P.87-91