Books to Start With
Content
What
Books
should
a
Student
of
Knowledge
Begin
with?
Taken
from
http://www.ajurry.com/vb/showthread.php?t=35406
by
Shaykh
Muhammad
Amān
ibn
Alī
al-‐Jāmī
Translated
by
Salah
al-‐Iranee
5
Masjid
Daar
us
Sunnah
|
www.DuSunnah.com
|
London
Questioner:
Which
books
do
you
advise
to
read
in
regards
to
Aqīdah,
Tafsīr,
Hadīth
along
with
its
sciences
and
Fiqh?
Answer:
The
first
treatises
that
I
advise
with
the
memorisation
of
-‐
for
the
one
who
wishes
to
begin
seeking
knowledge,
is
‘The
Three
Principles,
[after
that]
‘The
Pillars
of
Salāh
and
its
Obligations
and
Conditions’
followed
by,
‘The
Four
Principles’
whilst
using
a
copy
that
compiles
all
three
into
one].
Likewise,
it
is
desirable
to
memorise
‘The
Conditions
of
La
illāha
il
Allāh’
and
‘The
Nullifiers
of
la
illāha
il
Allāh’.
It
is
essential
that
he
memorises
these
treatises
well,
and
after
doing
so,
reads
them
to
a
student
of
knowledge
so
as
to
take
from
the
mouths
of
men
and
not
from
the
belly
of
books
[i.e.
sits
with
scholars
to
ensure
correct
understanding
as
opposed
to
relying
on
one's
own
readings].
If
after
that
it
is
easy
for
him
to
memorise
‘Removal
of
The
Doubts’
then
that
is
good.
However,
the
book
that
is
essential
for
a
student
of
knowledge
to
memorise
and
study
in
the
subject
of
Aqīdah
–
specifically
with
regards
to
Tawhīd
of
Worship
and
Rulership
-‐
in
an
original
manner,
is
‘The
Book
of
Tawhīd,
which
is
the
right
of
Allāh
upon
His
servants”.
This
is
a
great
book.
It
is
[a
collection]
of
selected
segments
from
verses
in
the
Book
of
Allah,
Prophetic
Hadīth,
and
narrations
of
the
People
of
Knowledge.
It
is
a
book,
which
by
way
of
it
Allāh
has
facilitated
a
great
deal
of
good.
1
|
P a g e
We
advise
our
youth
to
give
importance
to
this
book,
[by]
memorising,
and
understanding
[it
well]
and
by
reading
it’s
explanations
in
order
to
be
firm
in
this
subject,
the
subject
of
Aqīdah.
Afterwards,
in
the
subject
of
Tawhīd
of
the
Names
and
Attributes
-‐
for
the
student
who
has
great
desires
for
knowledge,
he
should
memorise
the
text
of
‘al-‐
Wāsatīyāh’
or
study
it
so
that
he
understands
it.
Then
[he
should
move
onto]
the
books
that
have
been
gathered
under
the
title,
‘Majmū
Fatāwā
of
Ibn
Taymiyāh’.
Within
this
collection
are
very
important
treatises
that
are
essential
for
a
student
of
knowledge
to
study.
If
the
student
wishes
to
expand
in
[reading
other]
authorship
on
the
subject
of
Names
and
Attributes
–
in
detail,
he
should
study
‘the
Explanation
of
at-‐Tahāwīyāh’
since
the
author
of
the
explanation
of
at-‐
Tahāwīyāh
transmits
the
majority
or
bulk
of
his
books
from
the
books
of
Shaykh
al-‐Islām
ibn
Taymiyāh
and
his
student
Ibn
al-‐Qayyim,
and
the
books
of
Ibn
Kathīr.
It
is
a
comprehensive
and
beneficial
book.
As
for
Tafsīr,
then
is
it
essential
that
a
small
student
of
knowledge
begins
with
‘Tafsīr
‘Ābd
ur-‐Rahmān
as-‐Si’dī’
because
it
is
concise
and
his
manhāj
was
well
known
-‐
his
manhāj
was
Salafī.
If
the
student
is
well
acquainted
and
grounded
in
the
branches
of
the
Arabic
Language,
and
finds
a
teachers
or
a
Salafī
exegete,
then
he
should
study
‘Fāt’h
al-‐Qadīr’
by
ash-‐Shawkānī.
I
have
made
these
cautions
and
set
these
conditions
because
Imam
ash-‐Shawkānī
–
even
with
his
great
knowledge
and
good
authorships,
especially
in
‘Fat’h
al-‐Qadīr
and
Nayl
al-‐Āwtār’
he
was
not
innocent
from
interpreting
some
texts
in
terms
of
the
Attributes
[of
Allāh].
In
case
he
is
deceived
by
this,
it
is
essential
that
he
chooses
a
Salafī
exegete
to
study
this
book.
Thereafter
the
tasfīr
that
is
well
known
to
us,
which
is
‘Tafsīr
Ibn
Kathīr’
there
is
no
problem
in
studying
the
summarisation
that
has
been
summarised
from
this
tafsīr
or
even
diving
into
other
parts.
Nevertheless,
saying
all
that
I’ve
said,
it
is
not
befitting
that
a
student
of
knowledge
suffices
with
reading,
but
rather
he
must
turn
to
the
people
of
knowledge.
Also,
before
we
finish
[speaking
about]
tafsīr,
it
is
also
necessary
to
study
the
sciences
of
tafsīr.
From
the
sciences
of
tafsīr
are
the
technique
of
recitation,
and
the
subjects
of
the
Arabic
Language.
All
of
this
is
from
the
sciences
of
tafsīr.
Then
he
should
study
hadīth.
He
should
memorise
texts
–
as
we
mentioned
last
night,
he
should
begin
with
‘Forty
Hadīth
an-‐Nawāwī’
and
‘Umdatul
‘Ahkām’
and
‘Bulūgh
al-‐Maram’.
Thereafter
he
should
study
the
conditions
and
become
aware
of
these
books.
He
should
study
them
with
the
people
who
are
specialised
[in
this
subject].
[As
for]
fiqh,
then
if
the
student
of
knowledge
wishes
to
expand
and
become
acquainted
with
the
differences
amongst
the
scholars
of
fiqh,
then
he
should
memorise
texts
from
all
four
schools
of
thought.
He
should
not
accustom
himself
2
|
P a g e
in
sticking
to
just
one
specific
school,
since
the
correct
fiqh
is
that
which
is
studied
in
‘Umdatul
‘Ahkām’
and
‘Bulūgh
al-‐Maram’
[that
is]
the
fiqh
of
the
Sunnah
and
some
of
the
books
of
Imam
ash-‐Shawkānī
–
provided,
as
I’ve
said,
there
is
no
bigotry
to
any
single
individual
or
school
of
thought,
[rather]
his
goal
should
be
to
seek
knowledge.
3
|
P a g e
Books
should
a
Student
of
Knowledge
Begin
with?
Taken
from
http://www.ajurry.com/vb/showthread.php?t=35406
by
Shaykh
Muhammad
Amān
ibn
Alī
al-‐Jāmī
Translated
by
Salah
al-‐Iranee
5
Masjid
Daar
us
Sunnah
|
www.DuSunnah.com
|
London
Questioner:
Which
books
do
you
advise
to
read
in
regards
to
Aqīdah,
Tafsīr,
Hadīth
along
with
its
sciences
and
Fiqh?
Answer:
The
first
treatises
that
I
advise
with
the
memorisation
of
-‐
for
the
one
who
wishes
to
begin
seeking
knowledge,
is
‘The
Three
Principles,
[after
that]
‘The
Pillars
of
Salāh
and
its
Obligations
and
Conditions’
followed
by,
‘The
Four
Principles’
whilst
using
a
copy
that
compiles
all
three
into
one].
Likewise,
it
is
desirable
to
memorise
‘The
Conditions
of
La
illāha
il
Allāh’
and
‘The
Nullifiers
of
la
illāha
il
Allāh’.
It
is
essential
that
he
memorises
these
treatises
well,
and
after
doing
so,
reads
them
to
a
student
of
knowledge
so
as
to
take
from
the
mouths
of
men
and
not
from
the
belly
of
books
[i.e.
sits
with
scholars
to
ensure
correct
understanding
as
opposed
to
relying
on
one's
own
readings].
If
after
that
it
is
easy
for
him
to
memorise
‘Removal
of
The
Doubts’
then
that
is
good.
However,
the
book
that
is
essential
for
a
student
of
knowledge
to
memorise
and
study
in
the
subject
of
Aqīdah
–
specifically
with
regards
to
Tawhīd
of
Worship
and
Rulership
-‐
in
an
original
manner,
is
‘The
Book
of
Tawhīd,
which
is
the
right
of
Allāh
upon
His
servants”.
This
is
a
great
book.
It
is
[a
collection]
of
selected
segments
from
verses
in
the
Book
of
Allah,
Prophetic
Hadīth,
and
narrations
of
the
People
of
Knowledge.
It
is
a
book,
which
by
way
of
it
Allāh
has
facilitated
a
great
deal
of
good.
1
|
P a g e
We
advise
our
youth
to
give
importance
to
this
book,
[by]
memorising,
and
understanding
[it
well]
and
by
reading
it’s
explanations
in
order
to
be
firm
in
this
subject,
the
subject
of
Aqīdah.
Afterwards,
in
the
subject
of
Tawhīd
of
the
Names
and
Attributes
-‐
for
the
student
who
has
great
desires
for
knowledge,
he
should
memorise
the
text
of
‘al-‐
Wāsatīyāh’
or
study
it
so
that
he
understands
it.
Then
[he
should
move
onto]
the
books
that
have
been
gathered
under
the
title,
‘Majmū
Fatāwā
of
Ibn
Taymiyāh’.
Within
this
collection
are
very
important
treatises
that
are
essential
for
a
student
of
knowledge
to
study.
If
the
student
wishes
to
expand
in
[reading
other]
authorship
on
the
subject
of
Names
and
Attributes
–
in
detail,
he
should
study
‘the
Explanation
of
at-‐Tahāwīyāh’
since
the
author
of
the
explanation
of
at-‐
Tahāwīyāh
transmits
the
majority
or
bulk
of
his
books
from
the
books
of
Shaykh
al-‐Islām
ibn
Taymiyāh
and
his
student
Ibn
al-‐Qayyim,
and
the
books
of
Ibn
Kathīr.
It
is
a
comprehensive
and
beneficial
book.
As
for
Tafsīr,
then
is
it
essential
that
a
small
student
of
knowledge
begins
with
‘Tafsīr
‘Ābd
ur-‐Rahmān
as-‐Si’dī’
because
it
is
concise
and
his
manhāj
was
well
known
-‐
his
manhāj
was
Salafī.
If
the
student
is
well
acquainted
and
grounded
in
the
branches
of
the
Arabic
Language,
and
finds
a
teachers
or
a
Salafī
exegete,
then
he
should
study
‘Fāt’h
al-‐Qadīr’
by
ash-‐Shawkānī.
I
have
made
these
cautions
and
set
these
conditions
because
Imam
ash-‐Shawkānī
–
even
with
his
great
knowledge
and
good
authorships,
especially
in
‘Fat’h
al-‐Qadīr
and
Nayl
al-‐Āwtār’
he
was
not
innocent
from
interpreting
some
texts
in
terms
of
the
Attributes
[of
Allāh].
In
case
he
is
deceived
by
this,
it
is
essential
that
he
chooses
a
Salafī
exegete
to
study
this
book.
Thereafter
the
tasfīr
that
is
well
known
to
us,
which
is
‘Tafsīr
Ibn
Kathīr’
there
is
no
problem
in
studying
the
summarisation
that
has
been
summarised
from
this
tafsīr
or
even
diving
into
other
parts.
Nevertheless,
saying
all
that
I’ve
said,
it
is
not
befitting
that
a
student
of
knowledge
suffices
with
reading,
but
rather
he
must
turn
to
the
people
of
knowledge.
Also,
before
we
finish
[speaking
about]
tafsīr,
it
is
also
necessary
to
study
the
sciences
of
tafsīr.
From
the
sciences
of
tafsīr
are
the
technique
of
recitation,
and
the
subjects
of
the
Arabic
Language.
All
of
this
is
from
the
sciences
of
tafsīr.
Then
he
should
study
hadīth.
He
should
memorise
texts
–
as
we
mentioned
last
night,
he
should
begin
with
‘Forty
Hadīth
an-‐Nawāwī’
and
‘Umdatul
‘Ahkām’
and
‘Bulūgh
al-‐Maram’.
Thereafter
he
should
study
the
conditions
and
become
aware
of
these
books.
He
should
study
them
with
the
people
who
are
specialised
[in
this
subject].
[As
for]
fiqh,
then
if
the
student
of
knowledge
wishes
to
expand
and
become
acquainted
with
the
differences
amongst
the
scholars
of
fiqh,
then
he
should
memorise
texts
from
all
four
schools
of
thought.
He
should
not
accustom
himself
2
|
P a g e
in
sticking
to
just
one
specific
school,
since
the
correct
fiqh
is
that
which
is
studied
in
‘Umdatul
‘Ahkām’
and
‘Bulūgh
al-‐Maram’
[that
is]
the
fiqh
of
the
Sunnah
and
some
of
the
books
of
Imam
ash-‐Shawkānī
–
provided,
as
I’ve
said,
there
is
no
bigotry
to
any
single
individual
or
school
of
thought,
[rather]
his
goal
should
be
to
seek
knowledge.
3
|
P a g e
