A Methodical Path for Seeking Knowledge: Guidance from Shaykh Muḥammad Amān al-Jāmī

Shaykh Muḥammad Amān al-Jāmī: The first text that I advise the one who wishes to begin seeking knowledge to memorise is al-Uṣūl al-Thalāthah (The Three Fundamental Principles). Thereafter, he should memorise Arkān al-Ṣalāh wa Wājibātihā wa Shurūṭihā (The Pillars, Obligations, and Conditions of Prayer), followed by al-Qawāʿid al-Arbaʿ (The Four Principles), using an edition that combines all three works in a single volume.

It is also recommended that he memorise Shurūṭ Lā Ilāha Illā Allāh (The Conditions of Lā Ilāha Illā Allāh) and Nawāqiḍ al-Islām (The Nullifiers of Lā Ilāha Illā Allāh). It is essential that these texts be memorised thoroughly. After memorising them, he should read them to a student of knowledge, so that he takes knowledge from the mouths of men and not from the bellies of books. This means that he should sit with scholars and students of knowledge to ensure correct understanding, rather than relying solely upon his own reading.

Thereafter, if it is easy for him to memorise Kashf al-Shubuhāt (Removal of the Doubts), then this is good. However, the most important book for a student of knowledge to memorise and study in the subject of ʿaqīdah, particularly with regard to the tawḥīd of worship and governance, in a foundational manner, is Kitāb al-Tawḥīd alladhī Huwa Ḥaqq Allāh ʿalā al-ʿIbād (The Book of Tawḥīd: The Right of Allah upon His Servants).

This is a great book. It consists of carefully selected verses from the Book of Allah, Prophetic ḥadīth, and narrations from the scholars. Through it, Allah ﷻ has facilitated a great deal of goodness. We therefore advise our youth to give this book due importance by memorising it, understanding it well, and studying its explanations, so that they may become firmly grounded in the subject of ʿaqīdah.

With regard to the tawḥīd of the Names and Attributes, a student who has strong aspirations for knowledge should memorise the text of al-ʿAqīdah al-Wāsiṭiyyah by Shaykh al-Islām Ibn Taymiyyah (d. 728 AH / 1328 CE), or at least study it carefully until he understands it. Thereafter, he should proceed to the works gathered under the title Majmūʿ al-Fatāwā of Ibn Taymiyyah. Within this collection are highly important treatises that are indispensable for students of knowledge.

If the student wishes to advance further in this subject, he should study Sharḥ al-ʿAqīdah al-Ṭaḥāwiyyah, for its author transmits extensively from the works of Shaykh al-Islām Ibn Taymiyyah, his student Ibn al-Qayyim (d. 751 AH / 1350 CE), and Ibn Kathīr (d. 774 AH / 1373 CE). It is a comprehensive and highly beneficial work.

With regard to tafsīr, it is essential that the beginner start with Tafsīr al-Saʿdī by ʿAbd al-Raḥmān ibn Nāṣir al-Saʿdī (d. 1376 AH / 1956 CE). It is concise, clear, and based upon a Salafī methodology. If the student is well grounded in the Arabic language and has access to a Salafī teacher or exegete, then he may study Fatḥ al-Qadīr by Muḥammad ibn ʿAlī al-Shawkānī (d. 1250 AH / 1834 CE).

These conditions are emphasised because Imām al-Shawkānī, despite his vast knowledge and valuable works, particularly Fatḥ al-Qadīr and Nayl al-Awṭār, was not free from interpretive errors concerning some of the divine attributes. Therefore, to prevent misunderstanding, this book should be studied under the guidance of a Salafī scholar.

Thereafter, the well-known Tafsīr Ibn Kathīr may be studied. There is no harm in using its abridged versions or consulting its detailed sections. Nevertheless, it is not appropriate for a student of knowledge to suffice with independent reading. Rather, he must return to the people of knowledge.

In addition, it is necessary to study the sciences of tafsīr, which include the sciences of Qurʾānic recitation, Arabic grammar, morphology, rhetoric, and related linguistic disciplines. All of these form part of the foundations of proper Qurʾānic interpretation.

Thereafter, the student should turn to the study of ḥadīth. He should memorise foundational texts, beginning with al-Arbaʿūn al-Nawawiyyah, ʿUmdat al-Aḥkām, and Bulūgh al-Marām. He should become familiar with their conditions, methodologies, and scholarly status, and study them with specialists in this field.

With regard to fiqh, if the student wishes to broaden his understanding and become acquainted with scholarly differences, he should study texts from all four schools of jurisprudence. He should not restrict himself to blind adherence to a single school. Correct fiqh is that which is derived from the Qurʾān and Sunnah, as found in works such as ʿUmdat al-Aḥkām and Bulūgh al-Marām, and in the writings of Imām al-Shawkānī, provided that this is done without partisanship or fanaticism.

True jurisprudence is the jurisprudence of the Sunnah, founded upon evidence and understanding, not upon blind imitation or sectarian loyalty.

Finally, it must be emphasised that reading alone is insufficient. The student of knowledge must accompany scholars, sit in their gatherings, learn from their manners, and benefit from their experience. Knowledge is not merely information, but light that is transmitted from hearts to hearts through sound companionship and sincere pursuit.

This guidance reflects the balanced and comprehensive methodology of the scholars in nurturing students upon sound foundations in creed, Qurʾān, ḥadīth, jurisprudence, and character.