What is the first thing a beginner student of knowledge should start with?
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The questioner : May Allah reward you with good. He says:The questioner : What is your advice to one who has begun seeking knowledge: with what should he start, from the most important to the most important?
The Shaykh : In my view, the most important thing in seeking knowledge is for a person to learn the interpretation of the speech of Allah (Mighty and Majestic), because the speech of Allah is all knowledge. Allah the Exalted said:[An-Nahl 16:89] The Companions did not move on from ten verses until they learned them and the knowledge and practice contained in them; they learned the Qur'an, the knowledge, and the practice all together. This is the most important thing in my view. The young man should start with this, especially the younger ones, by memorizing the Qur'an. And now, praise be to Allah, memorizing the Qur'an is facilitated in the mosques through circles where they memorize the Qur'an, and they have custodians from among the reciters who help them memorize it. On this occasion, I would like my wealthy brothers to pay attention to these circles by encouraging them materially and morally. Let them know that if they assist in teaching the Qur'an, they will have a reward like that of the teacher, based on the saying of the Prophet (peace and blessings be upon him): Sahih Muslim 1895b And because Allah said: [Al-Ma'idah 5:2] He did not command us to cooperate except so that we might attain a reward. Therefore, I urge my wealthy brothers to support these circles with money, whether it is cash or real estate endowed for these circles, which will benefit them after their death.
I also urge those in charge of the Qur'an circles to pay attention to establishing something that will generate income for these circles in the future, because a one-time donation ends, but if they strive to establish a facility of buildings that they rent out, or shops, or the like, this will protect these circles from stopping in the future. Yes.
After that, the Prophetic Sunnah, because the Sunnah is the second source of legislation. I do not mean second in the order of meaning, but second in the order of mention. Otherwise, what is established in the Sunnah is the same as what is established in the Qur'an, without any difference. Because Allah says:[An-Nisa 4:113] So let him preserve the Sunnah.
Among the concise books on the Sunnah is *Umdat al-Ahkam*. It is concise and also reliable, because its compiler (may Allah have mercy on him) collected in it what al-Bukhari and Muslim agreed to narrate, and he did not deviate from this restriction he adhered to except for a few hadiths. If a person advances a little, let him memorize *Bulugh al-Maram*. *Bulugh al-Maram* is one of the best books written on hadith, because it mentions the hadith and its grade, giving a person the strength and ability to know the grade of a hadith. This is because a hadith is not like the Noble Qur'an. We do not need to look into the chain of the Noble Qur'an. Why, my brother? Yes, you?
The student: ... .
The Shaykh : No, the Noble Qur'an does not require looking into its chain?
The student: ... .
The Shaykh : Because it is established without any doubt. It is mutawatir. As for the Sunnah, one cannot argue with it except by two things:
First: the authenticity of the hadith.
Second: the indication of the hadith for the ruling sought.
Therefore, if a person says to you: "This is forbidden," and you ask for the evidence, and he says: "The saying of the Prophet (peace and blessings be upon him) so-and-so," do not submit. Do not say, "I accept the evidence?" Yes, I demand the authenticity of the transmission. Bring evidence that this is established from the Messenger, because there are weak hadiths and there are hadiths fabricated against the Messenger (peace and blessings be upon him). This hadith is famous among the common people and the specialists, and they say: "This hadith is authentic." It is not authentic. It is fabricated; it is not what the Messenger (peace and blessings be upon him) said.
He says this hadith is from the Prophet (peace and blessings be upon him). "Name your son Hamad, or Muhammad, or Hamud, or Mahmud." Yes, name him Abdullah, Abd al-Rahman, Abdulaziz, Abd al-Wahhab. He says this, and then you ask: "What is the evidence?" He says: "Because the Prophet (peace and blessings be upon him) said: " This is not a hadith, and it is not authentic from the Prophet (peace and blessings be upon him). It is not permissible to attribute it to the Messenger. But what is established is: Jami` at-Tirmidhi 2834Sahih (Darussalam) The important thing is that the one who argues with the Sunnah needs two things. The first thing, brother, and you? Yes.
The student: ... .
The Shaykh : I wanted this. If you yield, there is no harm. Okay, please proceed.
The student: ... .
The Shaykh : Well done. May Allah reward you. That is enough. Rest.
First: we demand from the one who argues the authenticity of the hadith.
Second: Does this hadith, which is established from the Prophet (peace and blessings be upon him), indicate the ruling or not?
In the Qur'an, we demand from the one who argues the verse to prove it. Brother, how? Because the Qur'an is established by mass transmission. Rest. Mass transmission of the wording, where the young one takes it from the old one.
After that, we mentioned first: we care for the Qur'an in terms of memorization and interpretation. Second: the Sunnah, but the Sunnah requires that we verify the authenticity of the hadith. However, I directed you to two books, one of which is *Umdat al-Ahkam* and the second is *Bulugh al-Maram*.
After that, in fiqh, consult the direct teacher in fiqh, because you may study fiqh according to the Shafi'i school, for example. In that case, we take what the Shafi'is have written. If you study fiqh according to the Hanbali school, take what the Hanbalis have written. You may study fiqh according to the school of Abu Hanifa or the school of Malik. Take from the books in these schools what the direct teacher directs you to. But note that if you study fiqh according to one of the schools, do not be fanatical about this school and take its dispensations and default rulings whether they agree with the evidence or contradict it. This is forbidden and not permissible. Because whoever obligates taking the opinion of someone other than the Messenger (peace and blessings be upon him) has opposed the Messenger. There is no harm in a person studying fiqh according to a specific school, but the springs will flow before him. If he rises in knowledge, he takes what the evidence indicates and does not be fanatical about his school.
The questioner : May Allah reward you with good. A questioner says: The Prophet said...
The Shaykh : What remains for us is grammar. One who is able to memorize *Alfiyyat Ibn Malik*, let him memorize it, because it is a summary, as he (may Allah have mercy on him) said at the end of it: "It is a summary of the essence of the Kafiyyah" It is a summary of grammar. And whoever cannot do so, then what is below that.
As for creed, there are many books on creed. The best I have seen of the concise texts on creed is *Al-'Aqidah al-Wasitiyyah* by Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him). The beginning of it is all about establishing the attributes by verses. It is not the speech of so-and-so and so-and-so. Then it is in the Sunnah of the Messenger (peace and blessings be upon him). Then he mentioned a lot of speech on many issues in creed. In the book *Tawhid*, there are many books on Tawhid, praise be to Allah, but one of the best is the book *Tawhid* by Shaykh al-Islam Muhammad ibn 'Abd al-Wahhab (may Allah have mercy on him), because it is one of the best things written on this subject.
The Shaykh : In my view, the most important thing in seeking knowledge is for a person to learn the interpretation of the speech of Allah (Mighty and Majestic), because the speech of Allah is all knowledge. Allah the Exalted said:
And We have sent down to you the Book as clarification for all things
وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَاناً لِكُلِّ شَيْءٍHe who equips a warrior in the way of Allah (is like one who dctually fights)
من جهز غازيا فقد غزاcooperate in righteousness and piety
وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىI also urge those in charge of the Qur'an circles to pay attention to establishing something that will generate income for these circles in the future, because a one-time donation ends, but if they strive to establish a facility of buildings that they rent out, or shops, or the like, this will protect these circles from stopping in the future. Yes.
After that, the Prophetic Sunnah, because the Sunnah is the second source of legislation. I do not mean second in the order of meaning, but second in the order of mention. Otherwise, what is established in the Sunnah is the same as what is established in the Qur'an, without any difference. Because Allah says:
And Allah has revealed to you the Book and wisdom
وَأَنْزَلَ اللَّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَAmong the concise books on the Sunnah is *Umdat al-Ahkam*. It is concise and also reliable, because its compiler (may Allah have mercy on him) collected in it what al-Bukhari and Muslim agreed to narrate, and he did not deviate from this restriction he adhered to except for a few hadiths. If a person advances a little, let him memorize *Bulugh al-Maram*. *Bulugh al-Maram* is one of the best books written on hadith, because it mentions the hadith and its grade, giving a person the strength and ability to know the grade of a hadith. This is because a hadith is not like the Noble Qur'an. We do not need to look into the chain of the Noble Qur'an. Why, my brother? Yes, you?
The student: ... .
The Shaykh : No, the Noble Qur'an does not require looking into its chain?
The student: ... .
The Shaykh : Because it is established without any doubt. It is mutawatir. As for the Sunnah, one cannot argue with it except by two things:
First: the authenticity of the hadith.
Second: the indication of the hadith for the ruling sought.
Therefore, if a person says to you: "This is forbidden," and you ask for the evidence, and he says: "The saying of the Prophet (peace and blessings be upon him) so-and-so," do not submit. Do not say, "I accept the evidence?" Yes, I demand the authenticity of the transmission. Bring evidence that this is established from the Messenger, because there are weak hadiths and there are hadiths fabricated against the Messenger (peace and blessings be upon him).
Love of the homeland is part of faith
حب الوطن من الإيمانLove for the homeland is part of faith
حب الوطن من الإيمانThe best of names are those that praise and worship
خير الأسماء ما حمد وعبدThe best of names are those that praise and worship
خير الأسماء ما حمد وعبدThe most loved names to Allah are 'Abdullah and 'Abdur-Rahman.
أحب الأسماء إلى الله عبد الله وعبد الرحمنThe student: ... .
The Shaykh : I wanted this. If you yield, there is no harm. Okay, please proceed.
The student: ... .
The Shaykh : Well done. May Allah reward you. That is enough. Rest.
First: we demand from the one who argues the authenticity of the hadith.
Second: Does this hadith, which is established from the Prophet (peace and blessings be upon him), indicate the ruling or not?
In the Qur'an, we demand from the one who argues the verse to prove it. Brother, how? Because the Qur'an is established by mass transmission. Rest. Mass transmission of the wording, where the young one takes it from the old one.
After that, we mentioned first: we care for the Qur'an in terms of memorization and interpretation. Second: the Sunnah, but the Sunnah requires that we verify the authenticity of the hadith. However, I directed you to two books, one of which is *Umdat al-Ahkam* and the second is *Bulugh al-Maram*.
After that, in fiqh, consult the direct teacher in fiqh, because you may study fiqh according to the Shafi'i school, for example. In that case, we take what the Shafi'is have written. If you study fiqh according to the Hanbali school, take what the Hanbalis have written. You may study fiqh according to the school of Abu Hanifa or the school of Malik. Take from the books in these schools what the direct teacher directs you to. But note that if you study fiqh according to one of the schools, do not be fanatical about this school and take its dispensations and default rulings whether they agree with the evidence or contradict it. This is forbidden and not permissible. Because whoever obligates taking the opinion of someone other than the Messenger (peace and blessings be upon him) has opposed the Messenger. There is no harm in a person studying fiqh according to a specific school, but the springs will flow before him. If he rises in knowledge, he takes what the evidence indicates and does not be fanatical about his school.
The questioner : May Allah reward you with good. A questioner says: The Prophet said...
The Shaykh : What remains for us is grammar. One who is able to memorize *Alfiyyat Ibn Malik*, let him memorize it, because it is a summary, as he (may Allah have mercy on him) said at the end of it: "It is a summary of the essence of the Kafiyyah" It is a summary of grammar. And whoever cannot do so, then what is below that.
As for creed, there are many books on creed. The best I have seen of the concise texts on creed is *Al-'Aqidah al-Wasitiyyah* by Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him). The beginning of it is all about establishing the attributes by verses. It is not the speech of so-and-so and so-and-so. Then it is in the Sunnah of the Messenger (peace and blessings be upon him). Then he mentioned a lot of speech on many issues in creed. In the book *Tawhid*, there are many books on Tawhid, praise be to Allah, but one of the best is the book *Tawhid* by Shaykh al-Islam Muhammad ibn 'Abd al-Wahhab (may Allah have mercy on him), because it is one of the best things written on this subject.