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Welcome to a transformative journey into the heart of Islam. This guide, "The Journey of Knowledge in Islam: A Comprehensive Guide for Beginners and Beyond," is crafted to serve as a companion for anyone embarking on the profound exploration of Islamic teachings. Whether you are a newcomer to the faith or someone seeking to deepen your understanding, this guide is designed to illuminate the essentials of Islamic beliefs and practices, providing a structured pathway toward a more meaningful and informed relationship with your faith.
This guide begins with the foundational elements of Islamic learning, exploring the significance of daily prayers, the immersion into key Islamic texts, and the basics that form the bedrock of a Muslim's faith. As we progress, the guide delves into the complexities of acquiring knowledge, emphasizing the importance of scholarly guidance, awareness of common pitfalls, and the continuous journey of learning and self-reflection.
The content of this guide includes the following sections:
Our journey begins by establishing a solid foundation, essential for anyone seeking to pursue knowledge in Islam. We will explore the key principles every Muslim should understand, from the importance of daily prayers to the fundamentals of Islamic jurisprudence. This guide is not just an introduction but a structured approach to building a strong and informed practice of your faith.
The guide is designed to allow you to progress at your own pace, ensuring that the learning process is both manageable and enriching. Each section is backed by scholarly references, providing a reliable framework for understanding Islam. The goal of this guide is to inspire, educate, and support you in deepening your connection with your faith and in applying Islamic teachings to your daily life.
As you embark on this journey, we hope this guide will serve as a lasting companion, helping you build a strong foundation in Islam and supporting your growth in knowledge and understanding.
The Prophet (peace and blessings of Allah be upon him) said, "Islam is to testify that none has the right to be worshipped in truth except Allah, and that Muhammad is the Messenger of Allah, to establish the prayer, to pay the zakah, to fast in Ramadan, and to make the pilgrimage (hajj) to the House (i.e. the Ka'bah in Makkah) if you are able to do so."
ASH-HADU ALLAA ILAAHA ILLA-ALLAAH WA ASH-HADU ANNA MUHAMMADAN RASOOL-ALLAAH
Our testimony of faith in Islam straightforwardly translates to, "I bear witness that there is no god except Allah, and I bear witness that Muhammad is the Messenger of Allah." It's important to note that translations often do not fully capture the intended meaning. This is why translations of the Qur'an are referred to as 'interpretations of the meaning.' Such interpretations provide context and convey aspects understood by the translator, which might not be evident in a direct translation. This reflects the beauty of the Arabic language, which is rich in meaning but can be misunderstood or misconstrued by those who lack a comprehensive understanding of the language. The intended meaning of our testimony of faith is sometimes elucidated with brackets or provided alongside its intended interpretation, such as: there is no god [worthy of worship] except Allah. One of the greatest scholars of the Qur'an, imam ibn Jareer at-Tabari, explained 'laa ilaaha ill-Allaah' in his tafseer (exegesis) as, "No deity rightfully deserving of worship, fit for divinity, except Allah, to whom these attributes belong."
A central aspect of this foundation is the establishment of the five daily salah prayers. These prayers form the backbone of a Muslim's daily routine, offering a direct connection to Allah. For beginners, it's crucial to understand not just the how, but the why of these prayers. Salah is a demonstration of servitude to the One deserving of worship, and establishing salah is what defines one as a Muslim because it upholds the pillars of Islam. Allah says:
قَدْ أَفْلَحَ ٱلْمُؤْمِنُونَ ٱلَّذِينَ هُمْ فِى صَلَاتِهِمْ خَـٰشِعُونَ
"Successful indeed are the believers. Those who offer their Salât (prayers) with all solemnity and full submissiveness." (Al-Mu'minun 23:1-2)
Al-Bukhaari (46) and Muslim (110) narrated that Talhah ibn ‘Ubaydullah said: A man came to the Messenger of Allah (peace and blessings of Allah be upon him) and when he drew close to him he asked him about Islam. The Messenger of Allah (peace and blessings of Allah be upon him) said: “Five prayers each day and night.” He said: “Do I have to do anything else?” He said: “No, not unless you do it voluntarily.” And the Messenger of Allah (peace and blessings of Allah be upon him) said: “And fasting Ramadan.” He said: “Do I have to do anything else?” He said: “No, not unless you do it voluntarily.” And the Messenger of Allah (peace and blessings of Allah be upon him) told him about zakah. He said: “Do I have to do anything else?” He said: “No, not unless you do it voluntarily.” The man left, saying, “By Allah, I will not do any more than this or any less.” The Messenger of Allah (peace and blessings of Allah be upon him) said: “He will succeed, if he is speaking the truth.”
Imam an-Nawawi said: "This is to be understood as meaning that he did not offer naafil [supererogatory] prayers and he did not omit any of the obligatory prayers. Such a person will undoubtedly be successful, even though his persisting in not offering Sunnah prayers is something blameworthy for which his testimony is to be rejected. But he is not sinning thereby, rather he will be successful and will attain salvation. And Allah knows best." End quote from Sharh Muslim, 1/121.
Understanding the purpose of life, why we live, and what will happen in the Hereafter is essential. It's important to hold yourself accountable before being held accountable in the Hereafter. Allah said:
مَا سَلَكَكُمْ فِى سَقَرَ قَالُوا۟ لَمْ نَكُ مِنَ ٱلْمُصَلِّينَ
"What has caused you to enter Hell?" They will say: "We were not of those who used to offer the Salât (prayers)" (Surah al-Muddath-thir 74:42-43)
فَإِنْ تَابُوا وَأَقَامُوا الصَّلاةَ وَآتَوُا الزَّكَاةَ فَإِخْوَانُكُمْ فِي الدِّينِ
“But if they repent [by rejecting Shirk (polytheism) and accept Islamic Monotheism], perform As-Salaah (Iqaamat-as-Salaah) and give Zakaah, then they are your brethren in religion.” (At-Tawbah 9:11)
It was narrated from Hurayth ibn Qubaysah, who said: I arrived in Madinah and said, “O Allah, facilitate for me a righteous companion.” I went and sat with Abu Hurayrah and said, “I asked Allah to grant me a righteous companion, so narrate to me a hadith you heard from the Messenger of Allah (peace and blessings of Allah be upon him) that Allah may benefit me through it.” He said, “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: Indeed, the first thing that a slave will be held accountable for on the Day of Judgment will be his prayer. If it is sound, then he has succeeded and prospered, and if it is corrupt, then he has failed and lost. If anything is lacking from his obligatory [prayer], the Lord Almighty will say: 'Look to see if My slave has any voluntary [prayers] so that what is deficient in the obligatory [prayer] might be completed thereby.' Then the rest of his actions will be judged in like manner." Reported by at-Tirmidhi (413); see also Saheeh al-Jaami’ (2020). There are other similar authentic narrations.
And the Prophet (peace and blessings of Allah be upon him) said: “Between a man and shirk (polytheism) and kufr (disbelief) stands his giving up prayer.” Narrated by Muslim (82). And he (peace and blessings of Allah be upon him) said: “The covenant that separates us from them is prayer; whoever gives up prayer is a kaafir (disbeliever).” Narrated by at-Tirmidhi (2621); classed as authentic (صحيح) by al-Albaani in Saheeh at-Tirmidhi.
For a new Muslim who is just learning the salah prayer, there is a specific way to perform it as taught in Islam. This is often not highlighted, especially for beginners. I learned the salah by myself, printing out the steps and practicing with them laid out in front of me. At that time, Islamic content on platforms like YouTube was not as prevalent. Now, resources on how to perform ablution (wudhoo') and the salah are readily available online. One aspect often not taught is the specific words you can say to complete the salah if you are unfamiliar with its essential parts. Insha'Allah, you should first focus on establishing the salah. In the meantime, you can try to memorize the obligatory parts, known as the pillars of the salah prayer. Practical demonstrations, such as those in a mosque, may be necessary.
One scholar of Islam, ibn Qudaamah said, “It may be sufficient for him to say:
because the Prophet (peace and blessings of Allah be upon him) said: ‘Whatever you know of Qur’an, recite it, otherwise praise Allah, proclaim His Oneness and magnify Him.’ Narrated by Abu Dawood.” (Al-Mughni, 1/289, 290)
Those three Arabic sentences should suffice when you don’t know the essential parts of the prayer. Ibn Qudaamah further noted:
"If one is unable to recite anything from the Qur’an, and it is not possible for him to learn it before the time [of prayer] elapses, it is obligatory for him to say 'SubhanAllah, alhamdulillah, Laa ilaaha illa-Allaah, Allahu Akbar, laa hawla wa laa quwwata illa billaah.' This is based on what Abu Dawood reported, saying: A man came to the Prophet (peace and blessings of Allah be upon him) and said, 'I cannot grasp anything from the Qur’an. Teach me something that will suffice me.' He said, 'Say: SubhanAllah, alhamdulillah, Laa ilaaha illa-Allaah, Allahu Akbar, laa hawla wa laa quwwata illa billaah.’ The man said: ‘This is for Allah, but what about for me?' He replied: 'Say: Allahumma-ghfir lee warhamnee warzuqnee wahdinee wa ‘aafinee (O Allah, forgive me, have mercy on me, provide for me, guide me, and heal me).'"
It is not obligatory to add anything beyond these first five phrases; because the Prophet (peace and blessings of Allah be upon him) limited it to them, and only added to them when the man asked for more." End quote.
Scholars then noted: But if a person is able to recite part of al-Faatihah only, he should recite that which he is able to recite. And he has to repeat what he can recite well (i.e., so that the total number of what he recites will be seven verses, equivalent to the number of verses in al-Faatihah).
I suggest you read two small books:
Despite the brevity of the message, it is of great importance; as it contains important matters that must be known not only by the layman but also by the student of knowledge. Shaykh ibn Baaz addressed many important lessons in it, whether in creed, worship, or transactions. The shaykh said in the introduction to his message: “These are concise words in explaining some of what the general public must know about the religion of Islam.”
In this work, Dr. Saalih as-Sadlaan, a world-renowned scholar of comparative fiqh (jurisprudence) from Muhammad Ibn Saud Islamic University, discusses the most important issues of fiqh. He has done an excellent job of concisely mentioning the most important aspects of the various fiqh topics he covers. Furthermore, he discusses many issues that are not extensively covered elsewhere, including endowments.
Imam at-Tahhaawi (229-321H) said in his book [حاشية الطحطاوي على مراقي الفلاح شرح نور الإيضاح]: "… and you should know that learning any knowledge that enables one to perform an individual obligation is an individual obligation as well, such as the learning related to knowledge of Allah, the Almighty, the prayer [salah], zakah, fasting, hajj, what is lawful and what is unlawful, etc. Similarly, learning any knowledge that enables one to perform communal obligations is itself a communal obligation.” End quote.
Jibreel (peace be upon him) asked, "So, inform me about eemaan (faith)." He (the Prophet ﷺ) said, "It is to believe in Allah, His angels, His books, His messengers, the Last Day, and to believe in the Divine Decree (Qadar), both the good and the evil thereof."
Embarking on the journey of Islamic knowledge begins with establishing a strong foundation. This fundamental understanding is essential, serving as the bedrock of your faith and practice. In this section, we delve into the core principles that every Muslim should be familiar with, providing a structured approach to building your Islamic foundation.
You might want to review a series of lectures titled [A Guide for the New Muslim] [+PDF]. Insha'Allah, this will help to nurture your foundational understanding of Islam. The individual who made the series converted to Islam himself at the age of 16, and now, in his later years, he is sharing these teachings in the manner he wished they had been presented to him as a new Muslim. I share a similar sentiment, wishing this resource had been available when I embraced Islam, as it's highly beneficial.
Concerning the six articles of faith, a foundational aspect of Islamic belief, there is an invaluable resource in the form of a series of lectures titled the [Eman Series] by Shaykh Dr. Abdullah al-Farsi. These lectures delve into the core tenets that every Muslim is expected to believe in, namely belief in Allah, His angels, His revealed books, His prophets, the Day of Judgment, and the divine decree, both good and evil. The lectures systematically unpacks each article, offering insights and explanations.
Hence, regarding the essentials of our tenets of faith, it is crucial for every believer to be well-grounded in the foundational aspects of their faith. With this in mind, I highly recommend the following three books for your understanding:
Additionally, there are two essential books I strongly recommend for you to read:
It’s important to recognize that not everyone will become a student of knowledge in the formal sense. However, at the very least, aim to be someone who is passionate and eager to learn about the Deen. As 'Abdullah ibn Mas’ud (may Allah be pleased with him) wisely said, "Aspire to be a scholar or a student of knowledge or a listener. And do not be of the fourth category lest you be destroyed." Narrated by Abu Khaytamah; see the Book of Knowledge, no. 116.
At this stage, you may possess a general understanding of many aspects of the Deen, but this understanding may not yet be deep or detailed. The journey to becoming a true student of knowledge is one that requires dedication, discipline, and the development of specific characteristics. Simply embarking on this path does not automatically make one a student of knowledge. There are qualities and criteria that must be met, and, insha'Allah, we will explore these later.
For now, it’s crucial to cultivate the right intentions and approach to seeking knowledge. Avoid common pitfalls such as seeking knowledge for reasons other than the sake of Allah, speaking on matters beyond your comprehension, or making absolute statements on complex issues without proper understanding. It’s also essential to avoid rushing into advanced topics before mastering the basics, as this can lead to confusion and misguidance.
Be mindful of how you spend your time and whom you choose to learn from. Wasting time on sources that are not grounded in authentic scholarship, such as unqualified speakers on YouTube or podcasts, can be detrimental to your spiritual growth. Islam is far more than just heart-softening reminders or "eeman boosters"; it is a comprehensive way of life that requires serious and structured learning. Therefore, strive to focus your efforts on acquiring knowledge from reputable scholars.
As a reminder, it's essential to seek knowledge solely for the sake of Allah, with the purpose of improving one's own relationship with Him. Seeking knowledge just to refute others can have serious repercussions, as this approach can lead to learning the Deen as mere information, without having established one's foundational beliefs. People who have sought knowledge solely to refute others often end up aligning with those they initially disagreed with, thus changing their opinions and, in some cases, even apostatizing from Islam - may Allah protect us. It was narrated from ibn ‘Umar that the Prophet (peace and blessings of Allah be upon him) said: “Whoever seeks knowledge in order to argue with the foolish or to show off before the scholars or to attract people’s attention, will be in Hell.” Narrated by ibn Maajah (253). There are other similar reports.
You should be careful when forming your own interpretation of the Qur'an, as there are clear principles of exegesis (tafseer) that only scholars are qualified to apply. Consider how cautious and reverent Abu Bakr as-Siddeeq (may Allah be pleased with him) was with the Qur'an, refraining from personal interpretations, "Which land would carry me and which sky would shelter me if I were to speak about the Book of Allah, the Almighty, based on my own opinion or on what I know?" Ibn 'Abbaas (may Allah have mercy upon him) have a severe warning: "Whoever speaks about the Qur'an based on his own opinion, let him prepare his place in the Fire (Hell)." (Source)
Often, people who begin to delve into ahaadeeth attempt to understand them without referencing the explanations of scholars, much like how we know about the tafseer of the Qur’an. Unfortunately, there are no comprehensive explanatory books on ahaadeeth in the English language, other than the Forty Hadith of imam an-Nawawi. It's a mistake for a layperson to attempt interpreting ahaadeeth on their own. Instead, one should refer back to the explanations provided by scholars, as there are specific methodologies for doing so. Al-Qayrawani reported that Sufyan ibn ‘Uyaynah (may Allah have mercy upon him) said: “The hadith cause misguidance, except for the fuqahaa'.” (1/118 الجامع في السنن والآداب والمغازي والتاريخ) Fuqahaa’ here means scholars of jurisprudence.
There is a reason we have schools of thought (madhhabs). Scholars possess the necessary understanding to draw intricate conclusions based on the principles of jurisprudence (usool al-fiqh), and to discern abrogating texts [ناسخ] from abrogated texts [منسوخ], among other skills. This is why scholars assert that the madhhab of a layperson should align with that of their scholar. Madhhabs primarily deal with jurisprudential matters, and as such, all imams draw from and agree on the same sources of legislation. The differences between madhhabs arise from the methods of deriving and extrapolating these sources, influenced by the principles of jurisprudence. It is important to note that there are no major differences between the madhhabs; the variations occur only in the minor aspects of fiqh. In other words, there are more points of agreement among scholars than disagreements. To the layperson, however, it may seem otherwise, as scholars often engage in discussions about areas of disagreement rather than those on which they concur. Nevertheless, these disagreements are considered minor.
In exploring the nuances of madhhabs, it's crucial to understand that all of them focus on two major themes in jurisprudence: the rights and worship of Allah, and the rights of His creation. This foundational understanding forms the basis of more advanced studies in jurisprudence. For those who have acquired this basic knowledge of fiqh and wish to delve deeper, a recommended resource is 'A Summary of Islamic Jurisprudence.' This comprehensive work is comprised of two volumes:
However, it's important to note that studying fiqh involves more than just reading books independently. If possible, beginning your journey with simpler texts under the guidance of a teacher is advisable. They can provide explanations and insights that will greatly enhance your understanding of the topics discussed in fiqh.
It’s essential to address a common misunderstanding among laypeople, who often mistake students of knowledge for scholars, especially when these individuals gain popularity on platforms like YouTube for discussing Islamic topics. To clarify, let's reflect on the evolution of language and titles. The term "shaykh" traditionally referred to an elderly person, but over time, it has come to denote someone with a certain level of knowledge, and in some cases, it is even used to refer to a "scholar." However, in Arabic, a true scholar is known as an 'عالم' (‘ālim), not simply a 'شيخ' (shaykh). The same applies to other distinguished titles like mufti, imam, and scholar, which are now often misapplied by some Muslims to individuals who may not have reached the status these titles represent.
This misapplication can lead to a significant misunderstanding within the Muslim community, where some may mistakenly perceive these individuals as scholars ('علماء' - ‘ulamā’). This misconception not only risks overestimating the knowledge of these individuals but can also contribute to a decreased respect for genuine scholars of Islam, whose deep understanding and rigorous training truly merit such recognition.
In Islam, people generally fall into one of three categories: ordinary Muslims ('عوام' - ‘awām), students of knowledge ('طلاب العلم' - ṭullāb al-‘ilm), and scholars ('علماء' - ‘ulamā’). Within each category, there are varying levels of knowledge. Some ordinary Muslims might be very ignorant, while others might possess a basic understanding of Islamic teachings. It’s also important to recognize that simply seeking knowledge does not automatically qualify one as a student of knowledge. A true student of knowledge is someone who studies under scholars or at least learns from another student who has attained a significant level of knowledge. Even among students of knowledge, there are beginners who are just starting their journey.
Understanding these distinctions is crucial in preserving the respect and authority that true scholars deserve and in preventing the dilution of these titles through their improper use.
It's important to address a common misconception among many Muslims: the belief that scholars are primarily "secluded lecturers" and not actively involved in da'wah, or calling others to Islam. In reality, scholars play a crucial role as callers to Islam, engaging in da'wah by guiding and teaching others, both within their communities and beyond. Unfortunately, there is a growing perception, especially in the digital age, that the responsibility of da'wah belongs exclusively to popular figures on social media platforms. This misunderstanding neglects the traditional and essential role of scholars in inviting and guiding others to the true understanding of Islam.
As a result of this skewed perception, we often witness recurring problems and mistakes from individuals who lack formal religious education yet engage in online discussions about Islam. These individuals may place undue emphasis on aspects of the religion that are not critically important or bring up topics that are unwise to discuss publicly. Moreover, they might focus excessively on issues that do not warrant such attention, leading to confusion and misguidance.
The issue is not just with the laypersons who participate in these online platforms, but also with the disproportionate attention they receive. Scholars have noted that the internet, while a powerful tool, often does more harm than good when it comes to religious discourse. The real challenge lies in the fact that few people know how to navigate it with caution. This includes avoiding inappropriate content, filtering out unreliable sources, and maintaining self-control to prevent exposure to unsuitable or even forbidden material.
Muslims should focus on matters emphasized in the Qur'an, treating those not emphasized in the same way. There is a similar principle whereby we speak on matters that the Salaf spoke about and remain silent on those about which the Salaf were silent.
The Salaf here means the predecessors, they're called the righteous predecessors because the Prophet (peace and blessings of Allah be upon him) have praised them. They're the best three generations which consists of the Companions of the Prophet (ﷺ), Taabi'een (followers of the Sahaabah, i.e., Companions), Atbaa' at-Taabi'een (followers of the followers). May Allah have mercy upon them.
The use of certain terms, such as “theology” in the context of Islam, can be problematic when it is treated as an accepted concept. In Islam, the Arabic term for “theology,” [علم اللاهوت], is not adopted. Although some misguided sects might use this term, it is not recognized as valid within Islam. Even when respected students of knowledge occasionally use this term, it should be understood that it’s used very loosely, and it’s best to adhere to primary and well-established usages of terms. 'The Arabic Encyclopedia' states that theology is the science of Christian doctrines, a system of religious thought exclusive to Christianity, due to its origin and formation. One concern with this type of usage is that it can lead people to erroneously focus solely on these terms, neglecting other important Islamic knowledge aspects intrinsically linked to them. This is similar to the approach of Jamaa'at at-Tableegh, which concentrates on specific acts that seemingly align with Shari'ah, yet the manner in which these acts are carried out does not conform to the Sunnah. This tendency also mirrors Hizbut-Tahrir's singular focus on the concept of Khilafah, excluding the broader sciences of Shari'ah.
Such groups do not fully integrate their knowledge into their lives. Consequently, some appear to be engrossed in worldly life, showing little concern for correct 'aqeedah (creed), while others may seem devoted exclusively to the Hereafter, neglecting Shari'ah-mandated responsibilities like providing for their families. They may discuss matters without proper knowledge, often without guidance from scholars.
Similarly, there are those who obsess over the signs of the Day of Judgment, especially now with new terminology associated with it. Among these, some misguided individuals claim to possess in-depth knowledge, yet they lack concern for correct 'aqeedah and disregard the scholarly approach to these signs. Even more concerning are the heretics who purport to be authorities on this topic. I once knew an individual who, influenced by a heretic's erroneous teachings about the 'signs of judgment day,' developed such unfounded ideas that he began to avoid masaajid (mosques). Unfortunately, this acquaintance eventually left Islam, having never grasped correct 'aqeedah despite numerous pieces of advice.
Frequently, these individuals also harbor bizarre and baseless notions about world affairs, such as the belief in a secretive elite governing everything, inadvertently attributing to these supposed elites the divine attributes of Lordship (Ruboobiyyah).
This is a cautionary reminder. Instead, you should pursue knowledge to build a strong foundation, not just to strengthen your faith but also to acquire the tools and understanding needed to properly practice your Deen (religion) in daily life. Remember that death is nearer than you might think, and one should not become consumed with the idea that the end is imminent. While we may witness minor signs of the Day of Judgment, it is crucial to maintain a balance by fulfilling your daily obligations and living a reasonable life. Take necessary steps by placing your trust in Allah and employing the means to achieve success in this life and the Hereafter.
Instead of referring to them as “eschatology,” it is more accurate to call them the signs of Judgment Day. These signs are what Allah revealed to the Prophet (peace and blessings of Allah be upon him), yet some have unfortunately misinterpreted them, suggesting erroneously that the Prophet (peace and blessings of Allah be upon him) knew the future in the same way Allah does. Others imply that the Prophet (peace and blessings of Allah be upon him) engaged in mere guesswork without revelation, mistakenly referring to his statements as “predictions.”
Unfortunately, discussions about certain aspects of the Deen by some knowledgeable individuals on open platforms can potentially create confusion among laypeople. This is particularly true in matters of 'aqeedah. Statements like "'Aqeedah is an advanced science of knowledge that is difficult to grasp" are not uncommon. Mastery of the basics and intermediary levels of 'aqeedah is one thing, but laypeople listening to debates presenting arguments from two opposing sides may end up confused. This is why early scholars, as evidenced in imam al-Bukhaari's Saheeh, Book of Knowledge, Chapter 49, were selective in their teachings:
باب مَنْ خَصَّ بِالْعِلْمِ قَوْمًا دُونَ قَوْمٍ كَرَاهِيَةَ أَنْ لاَ يَفْهَمُوا
Chapter: Whoever selected some people to teach them (religious) knowledge preferring them over others for fear that the others may not understand it
In order to solidify and deepen your understanding of foundational beliefs in 'aqeedah, it is beneficial to refer to authoritative texts on the subject. For a well-rounded comprehension, I recommend exploring the following collection of books, specifically focused on creed. These resources can provide valuable insights and clarity, especially for those seeking to learn beyond general discussions:
Additionally, there is one essential book I strongly recommend for you to read:
In the journey of Islamic learning, a student of knowledge embarks on a path within an ocean of knowledge. This pursuit, traditionally undertaken under the guidance of a scholar, now faces both the challenges and opportunities of the modern world. While the accessibility of information is beneficial, it often compromises the depth and authenticity of traditional learning.
Central to becoming a student of knowledge are certain indispensable qualities. Foremost among these are good manners and a dedication to spending significant time with the Qur'an. The etiquette of seeking knowledge extends beyond merely acquiring information; it involves understanding and acting upon the knowledge acquired. Generally speaking, there is no strictly "academic" way of learning Islam. The concept of academia, primarily a Western notion, is centered around the acquisition of information. In this context, the study of Islam is treated merely as a "theory," lacking consideration for its practical application. This approach is reminiscent of how Orientalists study Islam, remaining unaffected in their personal lives by what they have learned. The situation differs when an actual scholar employs new techniques or styles of presentation. These methods, underpinned by scholarly research, simplify complex sources, making them easier to digest and understand.
I suggest you to read:
Learn about the scientific disciplines that students of knowledge pursue:
The pursuit of Islamic knowledge is a structured process that involves progressing through various stages. It is crucial to begin with the foundational aspects before advancing to more complex subjects. Islamic knowledge is broadly categorized into two types: knowledge that is sought as an ultimate goal (علم الغاية) and knowledge that serves as a tool to achieve that goal (علم الآلة).
For example, memorizing the Qur'an represents knowledge that is an end in itself, while studying its tafseer serves as a means to deepen one’s understanding of the Qur'an. It is essential to prioritize the study of knowledge that is an end in itself (objective sciences), ensuring that it forms the foundation of your learning. This approach helps maintain a balanced focus, preventing an overemphasis on auxiliary sciences, which, while important, are primarily tools to aid in the greater understanding and application of Islamic principles.
Proficiency in Arabic is indispensable for any serious student of Islamic knowledge. The vast majority of Islamic sciences are rooted in Arabic, and relying on translations alone can limit one’s depth of understanding. Engaging with the original texts in their native language allows for a more authentic and comprehensive grasp of the material, something that translations cannot fully replicate. As you embark on your journey of acquiring Islamic knowledge, mastering Arabic is a critical step. Resources like the Madinah Arabic books and the "al-Arabiyyah bayna Yadayk" series are particularly valuable in facilitating this essential aspect of your studies.
Brother Asif Meherali have gone through all the three books:
Besides that, al-Arabiyyah bayna Yadayk will be a good supplementary towards learning and understanding the Arabic language:
As you continue on your journey of Islamic knowledge, you may find the following online resources helpful in providing structured and accessible learning opportunities:
These platforms offer a range of educational materials that cater to different levels of learners, from beginners to intermediate students, and cover various aspects of Islamic knowledge, including Qur'an, Hadith, Fiqh, and the Arabic language.
In the profound journey of seeking knowledge in Islam, the Qur'an stands unparalleled as a vital companion. Its memorization is not just recommended but prioritized above all other Islamic sciences. This profound connection with the Qur'an at an early stage in one's journey embeds a deep-rooted understanding and appreciation of the faith.
Scholars have emphasized the importance of starting with the Mufassal surahs, known for their clear and unequivocal messages. These surahs, spanning from Surah Qaf to Surah an-Naas, serve as a foundation in the scholarly journey, offering clarity and profound insight. This approach is firmly rooted in the teachings of the Prophet Muhammad (peace and blessings of Allah be upon him), as narrated in Saheeh al-Bukhaari. Sa'eed ibn Jubayr (may Allah be pleased with him) affirmed, "Those [Surahs] which you people call the Mufassal, are the Muhkam." Echoing this sentiment, ibn 'Abbaas (may Allah be pleased with him) reminisced, "Messenger of Allah (peace and blessings of Allah be upon him) died when I was a boy of ten years, and I had learnt the Muhkam [of the Qur'an]."
This segment of the Qur'an, the Mufassal, is considered the minimum that a student of Islamic knowledge should strive to internalize. Following this foundational memorization of the Qur’an, the focus then shifts to the Forty Hadith of an-Nawawi.
Learning the Deen of Allah should cultivate humility and instill taqwa (fear of Allah). It was said: “It is sufficient knowledge for an individual that he fear Allah. And it is sufficient ignorance for an individual that he be amazed by his (own) knowledge.”
Make yourself accountable before Judgement Day, always rectify your intentions wherein you make your deeds for the sake of Allah; increase your good deeds and don't underestimate the du'aa' you make to Allah.
Some individuals appear to either live or embrace Islam superficially without making an effort to enrich their beliefs with knowledge and understanding. There is a distinction between acquiring knowledge to nurture one's beliefs and simply gathering information. In Arabic, the word for knowledge (علم) shares the same root letters as the word for action (عمل). This is why scholars emphasize that knowledge necessitates action. It implies that the knowledge one gains should lead to actions that benefit the heart, thereby establishing a connection with Allah. This is why the Prophet (peace and blessings of Allah be upon him) used to supplicate to Allah for beneficial knowledge, as not all knowledge is beneficial.
At-Tirmidhi (3599) narrated – and classed it as hasan – that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said:
اللهمَّ انفعْني بما علَّمتني وعلِّمْني ما يَنفعُني وزِدْنِي علمًا
"O Allah, benefit me by means of that which You have taught me, and teach me that which will benefit me, and increase me in knowledge.”
Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi. Whomever Allah increases in knowledge, his faith will grow stronger.
How, then, can a person be expected to experience worship and improvement in their connection with Allah if they neglect to nurture their heart with knowledge and understanding? It is no wonder that believers find solace and tranquility in the remembrance of Allah. 'Uthmaan ibn 'Affaan (may Allah be pleased with him) said: “If our hearts were pure, we would never have enough of the word of Allah (i.e. Qur'an).” (Al-Bidaayah wan-Nihaayah 7, 214)
ٱلَّذِينَ ءَامَنُوا۟ وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ ٱللَّهِ ۗ أَلَا بِذِكْرِ ٱللَّهِ تَطْمَئِنُّ ٱلْقُلُوبُ
"Those who believed (in the Oneness of Allâh - Islâmic Monotheism), and whose hearts find rest in the remembrance of Allâh: verily, in the remembrance of Allâh do hearts find rest." (Ar-Ra'd 13:28)
In our private lessons with our teacher, some students used to take notes on their computers, while others used iPads. However, our teacher preferred that we take notes using pen and paper. Regardless of whether notes are taken on paper or digitally, the most important aspect is that they are for your understanding. Therefore, comparing notes shouldn't be a concern, as they are often taken from one's own perspective and may not be comprehensible to others. My advice is particularly relevant to those who study online. In my private lessons, which are in-person, we write quickly, focusing on key points. For online lessons, whether you take notes electronically or otherwise, you can follow your own pace. Before I started private lessons, I used to take notes word for word. Later, I learned more effective note-taking strategies, such as focusing on key points. It's a skill you will develop over time. The teacher may quote key words from the Qur'an or Sunnah but may not cite the entire quotation.
Most students of knowledge I've met prefer reading from physical books. I personally share this preference, which is why I have a small library, although all my books are in Arabic. If you're considering English books, PDFs might be better since translations can be voluminous and expensive. For example, the abridged English version of Tafseer Ibn Katheer is in 10 volumes, compared to the single-volume Arabic version.
After a lecture, effective revision should start soon after its conclusion. Our teacher required that anyone attending his private lectures spend at least 30 minutes to an hour on individual revision afterward. This involved reviewing our notes, focusing on memorizing key points or essential words related to the topic. Following this initial review, we would engage in one-on-one presentations with another student. During these sessions, we took turns summarizing the lecture from memory, consulting our notes if we forgot any key points. We were expected to memorize the central Ayat and ahaadeeth related to the subject matter, ensuring we could articulate our understanding in our own words during exams.
A good revision strategy is to review your notes after a day, then a few days later, a week later, and so on. You don't need to read every word, but a quick glance to recall key points can be beneficial. The frequency of revision sessions each week can depend on your learning pace, but a good starting point might be one session per subject per week.
I have notes that are about ten years old, which I occasionally refer to, glancing through to refresh my memory on certain details.
When studying, you might consider adopting some time management methods, such as the Pomodoro technique, the 52/17 rule, or any other method you find effective. To give you an understanding of these techniques:
Pomodoro Technique:
52/17 Rule:
The exact timings aren't as important as the principle behind these techniques: alternating periods of focused work with rest can enhance productivity and prevent burnout.
My own teacher, who holds an academic degree and maintains a full-time job, and his students, who have their own responsibilities such as families and jobs, manage to dedicate time to the pursuit of knowledge. This includes attending his lectures amidst daily chores. So, rest assured, you are not alone in your struggles. Insha'Allah, I hope this provides some insight into how time management can be applied to your studies. May Allah grant you beneficial knowledge.
Embarking on the journey of understanding the Qur'an through Tafseer is a rewarding and enlightening experience. To help you navigate this journey, I recommend starting with a foundational understanding of the principles of Tafseer. This knowledge will equip you to fully appreciate and benefit from the detailed commentaries that follow. Begin your study with these essential resources:
After establishing a strong foundation in the principles of Tafseer, you can delve deeper into the Qur'an with the following recommended Tafseers:
Tafseer as-Sa'di
Shaykh Abdurrahman ibn Sa'di’s Tafseer is renowned for its clarity and brevity. It is designed to convey the intended meaning of each Ayah in a straightforward and concise manner. This Tafseer is particularly beneficial for those seeking to understand the Qur'an's core messages without getting lost in complex discussions. Shaykh As-Sa'di emphasizes the 'aqeedah (creed) of the Salaf, focusing on turning towards Allah, deriving Islamic rulings, and understanding fundamental principles. His approach is particularly useful for those new to Tafseer, as it presents the meanings in a way that is easy to grasp and apply.
Tafseer ibn Katheer (Abdridged)
Imam Ibn Katheer’s Tafseer is one of the most respected works in Islamic scholarship. It stands out for its reliance on the Qur'an to explain the Qur'an, supplemented by authentic hadiths and the statements of the Sahaabah (Companions of the Prophet) and the Taabi'een (their successors). Ibn Katheer’s Tafseer is detailed, covering various aspects such as reasons for revelation, different recitations, and jurisprudential rulings. It also critically addresses Israa’eeliyyaat. Shaykh Ahmad Shaakir said in 'Umdat at-Tafseer: "Tafseer of al-Haafidh ibn Katheer is the best, the most accurate and precise interpretation, and only comes second to Tafseer of Abu Ja'far at-Tabari, the imam of al-Mufassireen."
However, the full version of Tafseer Ibn Katheer is vast and detailed, and for English readers, the abridged version by Safiur Rahman Mubarakpuri is highly recommended. This version condenses the comprehensive original text into a more manageable format while preserving its core insights and benefits. The abridged Tafseer is available in 10 volumes in English, making it accessible for those seeking a thorough yet concise understanding of the Qur'an.
Scholars have noted that studying the abridged version of Tafseer ibn Katheer can feel almost equivalent to reading the full text, thanks to the careful and high-quality summary provided by Mubarakpuri. This makes it an excellent resource for anyone serious about deepening their understanding of the Qur'an through Tafseer.
Imam Muhammad ibn Sireen (33-110H) said: "Indeed this knowledge is the Deen, so be careful with regards to the one whom you take your Deen from." Imam Muslim collected it in the introduction to his Saheeh.
I’ve listed Ahlus-Sunnah scholars here:
You may have noticed that I’ve mentioned only three students of knowledge, even though there are many names you might be familiar with online, especially on platforms like YouTube. I’ve specifically highlighted these individuals because they cover a broad range of topics that are crucial and particularly beneficial for laypeople and those who aspire to become serious students of knowledge. While I'm aware of the abundance of speakers available, unfortunately, many do not offer the same level of beneficial knowledge as those I’ve named. It's easy to fall into the trap of focusing on current events, drama, and refutations—content that often proves to be unproductive and of little benefit. I’ve observed numerous significant errors in the material produced by many of these other speakers, which is why I advise against investing time in following them. Naivety can lead to wasted time, and Shaytan has many subtle ways to deceive you into believing that staying updated with the latest trends, subscribing to channels, and watching every new upload is somehow contributing to your Islamic growth. However, this is vastly different from engaging in serious study of the core sciences of Shari'ah under a qualified scholar or knowledgeable student. Don’t deceive yourself into thinking that rehashing basic knowledge from such sources is a substitute for genuine, structured learning.
In this article, titled 'Understanding Madhhabs in Islam: Clarifying Misconceptions and Emphasizing Scholarly Importance,' we explore the significance of studying Islamic jurisprudence within the framework of a madhhab. Contrary to common misconceptions, adhering to a madhhab is not just beneficial but essential, providing a structured approach to understanding and applying Islamic teachings. This is particularly crucial for students of knowledge and laypeople alike, as it offers a systematic way to comprehend legal rulings and principles, ensuring a consistent and coherent practice of faith.
To become a scholar, you need to memorize the Qur'an by heart, akin to how you can recite any Ayah from Surah al-Faatihah without hesitation. This implies you should immerse yourself in the Qur'an, completing its recitation perhaps at least twice a month.
Furthermore, proficiency in the Arabic language is vital. Mastering texts such as Ajroomiyyah, Qatrun-Nidaa', and Alfiyah ibn Maalik is essential. While these are often categorized as beginner, intermediate, and advanced, respectively, some scholars view them as being on the same level. This suggests that you might need to master not only these texts but also other grammar books, and commit them to memory.
After mastering the Qur'an and the Arabic language, you should aim to memorize imam an-Nawawi's forty hadiths. Then, embark on learning fiqh under a specific madhhab. This doesn't entail merely studying fiqh; memorizing the texts of fiqhi books is equally crucial. One should approach the study in stages or levels, starting from beginner, progressing to intermediate, and then advancing to higher levels of each sciences of knowledge in Islam. Studying a madhhab isn't restricted to learning its jurisprudence; it also encompasses the principles of jurisprudence and jurisprudential maxims. Regrettably, many students of knowledge lack expertise in these areas, often because certain scholars haven't emphasized these sciences despite their importance towards becoming a scholar. It states in [المسودة في أصول الفقه]:
On the qualifications of someone eligible to issue fatwas or adjudicate:
Abu 'Ali ad-Dareer said, "I asked Ahmad ibn Hanbal, 'How many hadiths are sufficient for a man to be qualified to issue fatwas?' [I asked,] 'Is 100,000 enough?' He replied, 'No.' [I then asked,] '200,000?' He replied, 'No.' [Then] '300,000?' He said, 'No.' [Then] '400,000?' He said, 'No.' [Finally,] '500,000?' He said, 'I hope so.'
Hussayn ibn Ismaa'eel said, 'Ahmad was asked while I was listening, and he mentioned something similar.' It was also narrated from ibn Ma'een likewise. Ahmad ibn Abdous said, 'Ahmad ibn Hanbal said: "Whoever doesn't gather knowledge of hadith, its various chains, and its differences is not allowed to rule on hadith or issue fatwas with it."
Shaykh Kareem Himlee al-Hanbali has provided valuable insight into why imam Ahmad recommended memorizing such a large number of hadiths. Unfortunately, this profound reasoning is rarely discussed as clearly as shaykh Kareem has presented it. The rationale behind this recommendation is that, with such an extensive amount of hadith memorized, a student would be equipped to understand the nuances of what abrogates and what is abrogated, as well as other intricate issues explored in the usool al-fiqh (science of principles of jurisprudence), as noted by the shaykh. In our modern context, the means to become a scholar have become more accessible, yet many people fail to put in the necessary effort. Interestingly, despite the advanced resources available today, including the codification of jurisprudential principles, the emphasis on memorizing such a vast amount of hadith is no longer as critical as it once was.
For the past two decades, I have not heard any English-speaking students of knowledge consistently emphasizing the importance of usool al-fiqh. They often focus on the objective sciences while neglecting the auxiliary sciences. While they might stress the importance of learning Arabic, one can often spot errors in their speech or writing, revealing a lack of depth in their understanding.
Being a public speaker, YouTuber, or influencer, and having the ability to discuss a few topics within the Deen, does not make someone a scholar. This misconception has become a widespread issue, particularly among the youth and online communities. Many prestigious, lofty, and seemingly excellent titles given to students of knowledge today have devolved into vanity titles. In Shari'ah, there are only three categories: layperson, student of knowledge, or scholar. Simply bestowing a grand title upon a student of knowledge does not automatically elevate them to a higher status, nor does it make them an authoritative figure; they remain, at best, a student of knowledge.
Another troubling trend is that laypeople, with no background in the sciences of Shari'ah, feel emboldened to comment on the qualifications of others. For example, when someone humbly refers to themselves as a student of knowledge, it is often misinterpreted by laypeople as a sign of humility or reluctance to boast, when in fact, it is an honest assessment of their status. If a recognized scholar refers to himself as merely a student of knowledge, there is merit in that statement, provided he is genuinely recognized by his peers as a scholar. Imam Maalik once said: "I never issued verdicts until seventy [scholars] testified that I was worthy of doing such… it is not befitting for a person to see themselves worthy of something until he asks those more knowledgeable." (Kitaab al-Faqeeh wal-Mutafaqqih). Today, the situation has reversed; if a few laypeople online vouch for someone, that person is quickly elevated to the status of Shaykhul-Islam, Imam of the Imams, or some other grandiose title, despite lacking the necessary scholarly credentials.
Remember, you should correct your intention when seeking knowledge. This should be done for the sake of the Creator, not to be recognized as a scholar by the creation. Imam Ahmad said, "Seeking knowledge is the best of deeds for the one whose intention is sound." It was asked, "How can one have the right intention?" He said, "He should intend to be humble (after acquiring knowledge) and to eliminate ignorance thereby."
As for balancing a profession with scholarship, it's about the amount of effort you put into it. Thus, sacrifices are necessary, ensuring that you rarely waste your time. The Prophet (peace and blessings of Allah be upon him) said: "There are two blessings which many people do not make the most of and thus lose out: good health and free time." Narrated by al-Bukhaari (6412).
May Allah grant us understanding of the Deen and make us among those who are sincere.
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