Summary of Glorifying

KNOWLEDGE

Translation by
Mahamed AbdurRazaq Haji Aden
 Summary Of Glorifying

KNOWLEDGE
Written by Shaykh, Dr.
Salih bin 'Abdillah bin Hamd al-'Usaymi

Translation by
Mahamed AbdurRazaq Haji Aden

daraliiaditii
 Summary ofglorifying knoiuledge

All Rights Reserved.

No part of this Book may be reprinted or

reproduced or utilized in anyform, or by any
electrical, mechanical, or other means now known,
or hereafter invented, including photocopying and
recording, without prior permission from the
publishers.

First Edition: 1443 - 2022

Translator: Mahamed AbdurRazaq Haji Aden

Web:
www.Hajiaden.wordpress.com

Twitter: @IbnAbdurRazaq

[email protected]

2
 Summary ofglorifying knowledge

Index

Author's Introduction
12

1st Point: Cleansing the vessel of knowledge

15

2nd Point: Making Intentions sincere to Him

17

3rd Point: To gather all one’s zeal upon knowledge

22

4th Point: Exerting your zeal to the knowledge of

the Qur'an and the Sunnah 26

5th Point: Treading the known path that leads to It

28

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 Summary ofglorifying knowledge

6th Point: Giving attention to the different subjects

in your search & giving precedence to the most
important respectfully
32

7th Point: The rush to acquisition whilst

benefitting from your youthful age
37

8th Point: Sticking to tranquillity in acquiring

knowledge & abandoning hastiness
40

9th Pont: Having patience in knowledge: in

acquiring & giving back 44

10th Point: Sticking to the Manners of knowledge

48

11th Point: Protecting knowledge from that which

blemishes it from what opposes Muru'ah
52

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 Summary ofglorifying knowledge

12th Point: Choosing righteous companions for it

55

13th Point: Exerting effort in memorising

knowledge, revising & asking about it
58

14th Point: Honouring the scholars and respecting

them 62

15th Point: Returning the problematic affairs to its

rightful people 66

16th Point: To venerate and honour the circles of

knowledge and its vessels.
69

17th Point: To defend knowledge and protect it

from harm 72

18th Point: To be mindful when questioning the

scholar 75

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 Summary ofglorifying knowledge

19th Pont: Obsessing the heart with knowledge

and the reigning of it
78

20th Point: Preserving your time in knowledge

81

Translator's Conclusion 84

NOTES 92

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Summary ofglorifying knowledge

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 Summary ofglorifying knowledge

Translator's Introduction

All praise is due to Allah, 1 seek his aid and

assistance, I seek refuge in Allah from the
evil of our own selves and the evil
consequences of our sins. I bear witness
that none has the right to be worshipped
except Allah and I bear witness that
Muhammad is His slave and final
Messenger
To Proceed:
This is a translation of
the summary of glorifying knowledge
authored by our Shaykh Salih al-Usaymee,
who is a former member of the committee
of major scholars and a teacher in Masjid
al-Haram in Makkah and Masjid an-
Nabawi in Madinah - May Allah preserve
him and give him a long life upon His
obedience.
This is a tremendous book on the
mannerism and methodology of a student
in his pursuit of knowledge, it is small in

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 Summary ofglorifying knowledge

size but extremely beneficial in content as

the reader will see.
The original version of this book is taught
by the Shaykh every year in his annual
conference that takes place Masjid an-
Nabawi. Thousands of students have
benefitted from the book, and I hope by
way of translating this book that many
more will benefit from the summary just
as they benefitted from the original.
It is in my honest opinion, that this book
should be taught year in, year out to
students who want to embark upon
seeking knowledge. In simple words, I
would recommend this book as being a
blueprint in how to seek knowledge and
Allah knows best.
1 ask Allah azza wa jal to make this work
sincerely for his sake alone and that He
accepts it from me, indeed, He is the All­
hearing, the All-knowing.
I thank all the people that have aided me in
bringing out this work; from checking and
revising the translation to helping with the

10
 Summary ofglorifying knowledge

editing and preparing it for print - may

Allah reward them all.
If you come across any mistakes in
translation or have a suggestion for
improvements, then do not hesitate to
contact me through email:
[email protected]

I dJ I J

Mahamed AbdurRazaq Haji Aden

Birmingham, United Kingdom

11
 Summary ofglorifying knowledge

Author’s Introduction

All praise is due to Allah, I testify that none

has the right to be worshipped except
Allah, and I bear witness that Muhammad
is His slave and Messenger [and peace
and blessings) upon his family,
companions as many as those who study
and teach.
To Proceed,
Indeed, the slave’s portion of Knowledge
depends upon the heart's portion of
glorifying knowledge. So, the person
whose heart has been filled with
respecting and glorifying knowledge, his
heart becomes a befitting and suitable
place for knowledge. And depending on
how much decrease there is in the heart
from glorifying it, then it is the slave’s
portion of knowledge, up until you find
some hearts not having any knowledge
within them.

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 Summary ofglorifying knowledge

So, whoever magnifies knowledge, the

light of knowledge will shine upon him,
and the messengers and tools of its fields
come rushing to him. He does not have in
his aspiration any goal except to seek it,
nor in his own self any delight except to
think about it. And it is as if al-Hafidh Abu
Muhammad ad-Daarimee intended this
meaning when he concluded {the Book of
Knowledge} from his book "al-Musnad al-
Jaami”' with a chapter regarding glorifying
knowledge.
The most helpful way in reaching a level of
glorifying knowledge is to know the ways
and points of magnifying it, and they are
comprehensive principles, that actualise
the glorification of knowledge in the heart.
So, whoever takes these points becomes a
glorifier of knowledge and a magnifier of
it. And whosoever disregards them has
wasted himself and followed his desires
and he has no one to blame - if he falls off
seeking knowledge - except his own self.

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 Summary ofglorifying knowledge

ijyj Lsff

Whoever does not respect and honour

knowledge, knowledge will not honour
and respect him.

C1) This is an Arabic phrase that is mentioned when

a person is the reason for his own destruction.

14
 Summary ofglorifying knowledge

1- Cleansing the vessel of

knowledge
(That vessel) is the heart; and depending
on how clean the heart is will knowledge
enter, so the cleaner the heart is the more
knowledge it will be capable of taking.
So, whoever wants to acquire knowledge
then let him beautify his inner self, let him
cleanse his heart from impurities, for
indeed Knowledge is a delicate fine
jewel, it does not befit except the clean
pure heart.
The purification of the heart returns to
two great foundations:
1) Being cleansed from the impurities
of doubts.
2) Being cleansed from the impurities
of desires.
If you become shy of a creation similar to
yourself looking at your dirty clothes, then
be shy that Allah looks at your heart, and
within it is evil and rancour, sins and
errors.

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 Summary ofglorifying knowledge

Indeed, it is reported in Saheeh Muslim

from Abu Hurayrah that the Prophet
said:

5^ Jl ^1"

"Indeed, Allah does not look towards your

image nor your wealth, but rather Allah
looks at your heart and your actions."
So, whoever purifies his heart then
knowledge settles upon it, and the one
who does not remove his impurities then
knowledge leaves him and disperses.
Sahl bin Abdillaah (at-Tustaree) said:

LC uM Jb

"It is Haram upon a heart for light to enter,

and within it is something that Allah
dislikes."

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 Summary ofglorifying knowledge

2- Making intention
sincere to Him
Verily, sincerity in actions is the
foundation of its acceptance and the route
of ascent; He dfe said:

' And they were not commanded except

to worship Allah, [being] sincere to Him
in religion, inclining to the truth." [al-
Bayyinah: Verse 5]
It is reported in the two authentic books
[Bukhari & Muslim] from Umar bin al-
Khattab that the Messenger of Allah
said:

17
 Summary ofglorifying knowledge

"That actions are but by their intention,

and for everyone is what they intended."
The righteous predecessors did not
surpass who they surpassed nor reach
where they reached except through
sincerity to Allah, the Lord of the worlds.
Abu Bakr al-Maroodhi said: I heard a man
saying to Abu Abdillah - meaning Ahmed
bin Hanbal - and he mentioned to him
truthfulness and sincerity; so, Abu
Abdillah said:

"By that were the people raised."

Indeed, a person only reaches knowledge
in accordance to his sincerity, and
sincerity in knowledge stands upon four
principles, and by way of them does the
intention of the student of knowledge
become actualised if he seeks it (and they
are):
1) Removing ignorance from
himself; by studying those things
that is upon him from servitude

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 Summary ofglorifying knowledge

and becoming acquainted with the

goals of the commands and
prohibitions.
2) Removing ignorance from the
people; by teaching them and
guiding them to what contains
rectification of the worldly life and
hereafter.
3) Giving life to knowledge and
protecting it from being wasted.
4) Acting upon that knowledge.
Verily, the Salaf - may Allah have mercy
upon them - used to fear the loss of
sincerity in their pursuit of knowledge, so
they would be wary of claiming it
[sincerity], not because they never
actualised it in their hearts.
Imam Ahmed was asked: have you sought
knowledge for [the sake of] Allah? So, he
replied:

“(to say) for Allah is extremely difficult,

but it was something made beloved to me,
so I sought it".

19
 Summary ofglorifying knowledge

And whoever wastes sincerity has

missed out on a great amount of
knowledge and substantial amount of
good.
So, it is befitting for the seeker of
salvation to constantly check this
foundation - sincerity - in all affairs; little
or large, private or public.
This constant checking will lead a person
to seriously remedy his intentions.
Sufyan ath-Thawree said:

"I never struggled to remedy anything

more difficult upon me then my intention,
for indeed it constantly changes upon
me.
In fact, Sulayman al-Hashimee said:

20
 Summary ofglorifying knowledge

cAJ C*jA£ LCj"

til (ijJJ-l 1319 c,xJ OjJu

“Perhaps I narrate a one hadeeth and I

have an intention, so if I reach a portion of
that hadeeth my intention changes, so
then one single hadeeth turns out to need
many intentions (to rectify it)."

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 Summary ofglorifying knowledge

3 - To gather all one’s zeal

upon knowledge
[You] gather your eagerness by having
[these] three things:
1- To be ardent in that which benefits
you, so when the slave is guided to
that which benefits him, he strives
over it.
2- To seek assistance with Allah in
acquiring it.
3- To not despair in not reaching the
level you desire.

These three affairs have been gathered in

the hadeeth that has been reported by
Muslim from Abu Hurayrah that the
Prophet^ said:

"Strive in that which will benefit you, and

seek assistance with Allah, and do not
despair"

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 Summary ofglorifying knowledge

Al-Junayd said: "No one sought anything

with diligence and truthfulness except
that he attained (what he sought], and if
he did not attain all of it then he attained
some of it."
Ibn al-Qayyim said in his book {al-
Fawaid}:

cdJllaJl JJ (J liil lil"

"If the star of aspiration rises on a quiet

dark night, and it is joined with the moon
of determination; then it shines upon the
Earth with the light of its Lord."
From those things that increases a
person's eagerness and brings a person’s
(zeal] together: is that you look at the
condition of those who preceded, and to
learn about their aspirations.
Abu Abdillah Ahmed bin Hanbal used to
want to go out - in his youth - to the
circles of the scholars before Fajr, so his
mother would take him by his clothes and
say to him - out of mercy for him - "Wait

23
 Summary ofglorifying knowledge

up until the people call the Athan or they

start leaving (their homes)".
Al-Khateeb al-Baghdadi read all of
fSaheeh al-Bukhari' to Ismail al-Hiiree in
three sittings: two of them being in two
nights from the time of Maghrib prayer
till the Fajr prayer. The third day being
from the morning till the Maghrib prayer
and then from Maghrib till Fajr.
In the early stages of his studies Abu
Muhammad at-Tabbaan used to study the
whole night, then his mother would have
mercy upon him and would forbid him
from doing so in the night-time. So, he
used to take the candle and put it under a
large pot and then pretend to sleep, and
when she slept he would turn to his class.
So be a man whose are feet firmly fixed to
the ground, with zeal and high aspiration
towering way above the ground. And do
not be youthful in physique, weak and old
in aspiration; for indeed the truthful their
eager never becomes old.
Abul-Wafaa' ibn Aqeel - one of the
world's most intellectual [scholars], from

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 Summary ofglorifying knowledge

the jurist of the Hanbali (fiqh) - used to

chant whilst in his eighties:

'b l*'

*6 <j'b "b

j > >li j iAiij

"My determination, my diligence, my

mannerism has not become old,
Nor my allegiance, my religion, and my
generosity,
The only thing that has changed is my hair
not being its usualfeature,
And being old in hair is different to being
old inyou're aspiration"

25
 Summary ofglorifying knowledge

4-Exerting your zeal to the

knowledge of the Qur’an &
the Sunnah
Indeed, all beneficial knowledge, its
return point is the speech of Allah and the
speech of His Messenger and the rest of
the types of knowledge are either a
service to those two; so take from it in
accordance with that which will actualise
that service, or it's foreign to those two;
so, it doesn't harm being ignorant of it.
And how beautiful is the speech of'lyaad
al-Yahsubi in his book {al-ilmaa'}:

c^l

26
 Summary ofglorifying knowledge

“Knowledge is in two foundations and isn't

surpassed,
Except by one who is astray from the
straight path,
Knowledge of the book and narrations that
have been,
Relayed in a chain from Taab'iee from
Sahabi"

This used to be the knowledge of the Salaf

- may Allah mercy upon them - then
speech became plentiful in those that
came after them in that which does not
benefit. So knowledge with the Salaf is
more, and [additional] speech in the later
generations is more.
Hamaad bin Zayd said: I asked Ayub as-
Sakhtiyani: Is knowledge today more or in
those that came before? He replied:

"Speech today is more, and knowledge

with those that preceded is more."

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 Summary ofglorifying knowledge

5 - Treading the known path

that leads to it
Everything that is sought has a path that
leads to it, so whoever treads the known
path to his goal will reach it, and whoever
turns away from it does not attain his
goal. Indeed, knowledge has a path,
whoever misses it becomes lost and does
not attain his target, and perhaps he may
gain a small amount of benefit whilst
over-working himself.
This path has been mentioned in a
comprehensive statement by Muhammad
Murtadha az-Zabeedi - the author of "Taaj
al-Aroos" - in his poem that he called {Al-
fiyyatus Sanad}. He says:

28
 Summary ofglorifying knowledge

"And no one has reached a thousand years,

So, take from every field the best of it,
By memorising a comprehensive text with
the most correct opinion,
And you taking it with a beneficial sincere
(teacher)

So, the path of knowledge and its way is

built upon two affairs, whoever takes up
both becomes a glorifier to knowledge,
because he seeks it from where it is
possible to attain it:
The first affair is: memorising a
comprehensive text with the most
correct opinion, so it is a must to
memorise. And whoever thinks they will
attain knowledge without memorising
then he is seeking the impossible.
The text that is memorised is the one that
is comprehensive and inclusive to the
most correct opinion; meaning the one
that is (widely) entrusted by the people of
knowledge.

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 Summary ofglorifying knowledge

As for the second affair: taking it upon a

beneficial and sincere (teacher), so you
go to a teacher that will make you
understand its meanings and who is
distinguished with the following two
descriptions:
Firstly: Beneficial, [meaning] that he is
qualified in knowledge. So, he is from
those that are known to have studied
knowledge and sought it, up until he
acquired it, and then he gained a strong
command in it
And the origin in this, is what has been
reported by Abu Dawood in his {Sunan}
with a strong chain to Ibn 'Abbas that
the Prophet said:

"You will hear, and it will be heard from

you, and it will be heard from those that
hear from you.”
And that which is significant [here] is the
general address and not the one who is

30
 Summary ofglorifying knowledge

being addressed specifically, so it ceases

to be the case that from the signposts of
knowledge in this nation is that the latter
takes from his predecessor.
As for the second description it is being
sincere, and it encompasses two
meanings:
a) That the teacher is suitable to be
an example, and that you can
follow his guidance, conduct and
his silence.
b) He knows the [different] ways of
teaching, to the point that he is
proficient in teaching the student.
And that he knows what is suitable
for him and what harms him in
accordance with the knowledge
cultivation that ash-Shatibee
mentioned in {al-Muwaafaqat}.

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 Summary ofglorifying knowledge

6 - Giving attention to
the different subjects in
your search & giving
precedence to the most
important respectfully
Ibn al-Jawzee said in {Capturing
thoughts}:
"Gathering different fields {of knowledge}
is praiseworthy."

“M Vj S* >' &
1^1 jAi >13

"Take from every field and do not be

ignorant of it,
For the free is observant over secrets."

The Shaykh of our teachers Muhammad

ibn Maani' says in {Irhsad ad-Dullab}:
"It is not befitting for the virtuous to leave
off a subject from the beneficial subjects

32
 Summary ofglorifying knowledge

(of knowledge) that helps in the

understanding of the Book and the
Sunnah, if he knows that he has the
capability to learn it. Likewise, it is not
permissible for him to speak badly about
the knowledge he is ignorant of nor to
belittle the who one who is
knowledgeable of it; for indeed, this is
deficiency and despicable. So, it’s upon
the intellectual to speak with knowledge
or to be silent with forbearance,
otherwise he will come underneath the
saying:

Ck&r di

jIa'AB Io laljj jJ lojlp

It reached me that Sahl ignorantly

dispraised,

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 Summary ofglorifying knowledge

Sciences that Sahl has no clue of,

Sciences had he known; he wouldn't
have disliked
But in any case, being pleased with
Ignorance is Sahl [Easy]. M
End quote
Giving attention to the different
subjects only becomes beneficial by
adhering to two principles:
Firstly: by giving precedence to what is
most important then next most
important; from those things that the
student needs to uphold [his] servitude to
Allah.
Secondly: that his intent at the beginning
of his studies is to cover a summarized
[book] in every field, up until he
completes the different beneficial
subjects. Then he looks at that which suits
him, in which he finds ease, comfort and

(2) The lines of poetry in Arabic have a play in the

usage of the words which are lost in the English
translation. Sahl is a character but also means Easy.

34
 Summary ofglorifying knowledge

ability in, then he masters that, whether it

is one subject or more than one.
From the amazing speech of the
Mauritanians is the saying of one of them:

/.3 Uux->l OLoljj OJ

"Ifyou want to acquire a field then go all

the way,
And until you have finished from other
than it stay away,
And combining multiple subjects has been
made illicit,
Like twins racing (out the womb) none
would exit".

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 Summary ofglorifying knowledge

As for whoever finds within himself the

strength to combine then he combines,
and his situation is an exception from the
general (rule).

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 Summary ofglorifying knowledge

7- The rush to
acquisition whilst
benefiting from your
youthful age
Ahmed said: "I never compared
youthfulness to anything except by
something that was in my sleeve and then
it dropped."
And knowledge in your youthful years is
quicker to the soul, and stronger in
connecting and remaining.
al-Hasan al-Basree said:
If

"Knowledge at a young age is like

engraving upon a rock".
So, the strength of how long knowledge
remains as a youth, is like the strength of
the engravement remaining upon the
rock. So whoever takes advantage of his
youth will reach his goal and will be
thankful of what he sees when he
becomes old.

37
 Summary ofglorifying knoivledge

U J-

"Take advantage ofyour youth 0 young

one,
For when you become old the people will
praise your achievements.”
But let not what has been mentioned
make you misunderstand that the older
person cannot seek knowledge, rather
(look), those are the companions of the
Messenger of Allah who studied
knowledge at an old age.
al-Bukhari mentioned it in the chapter of
knowledge from his {Saheeh}. (3)
It only becomes harder to seek knowledge
at an older age - as has been clarified by

(3) Imam al-Bukhari mentioned this in Saheeh al-

Bukhari; in the book of knowledge: 15) "Chapter:
Wishing to be like the one who has knowledge and
Al-Hikmah (wisdom)" he then says: "indeed the
companions of the Prophet learnt knowledge in
old age."

38
 Summary ofglorifying knowledge

al-Maawardee in {Adab ad-Dunya wad-

Deen} - due to the many distractions,
the overcoming responsibilities, the
plentiful connections. So whoever can
free himself from those things then he
will acquire knowledge.

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 Summary ofglorifying knowledge

8 - Sticking to tranquillity in
acquiring knowledge &
abandoning hastiness
Indeed, the attainment of knowledge does
not happen in one go, for the heart is too
weak for that; verily, knowledge has some
heaviness with it just like the heaviness of
a rock in the hand of the one who carries
it.
Allah the Most-High said:

"Verily, We shall send down to you a

heavy word." [al-Muzzamil: 5]
i.e the Qur’an, and if this is a description
of the Qur’an whilst at the same time it
has been made easy - just like He 3^ said:

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 Summary ofglorifying knowledge

"And We have certainly made the

Qur'an easy for remembrance" [al-
Qamr: 18]
So, what do you think about the rest of
the fields (of knowledge)!?
Due to this the Qur’an was revealed -
whilst being mindful of this affair - in
parts and stages; in accordance with the
occurrences and great events, He the
Most-High said:

"And those who disbelieve say: 'Why is

the Qur'an not revealed to him all at
once?' Thus (it is sent down in part), the
We may strengthen thereby your heart.
And We have revealed it to you
gradually, in stages." [al-Furqan: 32]

41
 Summary ofglorifying knowledge

This verse is a proof in holding onto

tranquillity in seeking knowledge,
prioritising within it, and leaving off
hastiness; just as has been mentioned by
al-Khateeb al-Baghdadi in {al-Faqeeh wal-
Mutafaqih} and ar-Raqib al-Asfahaani in
the introduction of {Jaami' at-Tafseer}.

And from the poetry of Ibn Nahhas al-

Halabi is his statement:
n

16

"LaUi JJJl Uilj

"Today a portion and tomorrow the like of

it,
From the gems of knowledge that is
collected,

42
 Summary ofglorifying knowledge

A person attains by way of it wisdom,

Indeed, the ocean is only a gathering of
drops."
Holding onto tranquillity and prioritising
necessitates beginning with the small
Mutoon that have been authored in the
different fields of knowledge, [by]
memorising and studying (them), and
turning away from reading the detailed
big books which the student hasn’t yet
reached.
And whoever exposes himself to looking
at these big books then he might harm his
religion. And going beyond bounds in
knowledge will most likely lead him to
becoming lost, and from the wonderful
statements of wisdom is the saying of
'Abdul-Karim ar-Rifa’ee - one of the
teachers of knowledge in Damascus of
Sham in the previous generation

"The food of the adults, is poison to the

children."

43
 Summary ofglorifying knowledge

9 - Having patience in
Knowledge: in acquiring and
giving back.
For indeed, everything that is noble from
the affairs is not attained except by way of
patience, and the greatest thing that will
help your soul undertake the high affairs
is: being perseverant over it; so, for that
reason patience and perseverance has
been commanded; to attain the
foundation of Iman at times, and at times
to attain the completeness (of Iman);
Allah, the Most-High said:

"O you who have believed, persevere

and endure and remain stationed and
fear Allah that you may be successful".
[al-Imran: 200]

44
 Summary ofglorifying knowledge

And He, the Most-High said:

"And keep yourself patient (by being)

with those who call upon their Lord in
the morning and the evening, seeking
his face" [al-Kahf: 28]
Yahya bin Abi Kathir said in his
explanation of this verse:

"will

"They are the circles of Fiqh”.

And no one will acquire knowledge
except through patience.

45
 Summary ofglorifying knowledge

Yahya bin Abi Kathir also said:

”^1 ^LxJl y

"You will not reach knowledge with a

rested body”.
So, by way of knowledge will you be
removed from the lowliness of ignorance,
and by it you will attain the sweetness of
knowledge."
Being patient in knowledge is two
types:

Firstly: Patience in acquiring and seeking

it; for memorisation requires patience,
understanding requires patience,
attending the circles of knowledge
requires patience and being mindful of
the right of the teacher requires patience.
Secondly: Patience in giving it back,
spreading it, relaying it to its people. So,
sitting down for the students requires
patience, making them understand
requires patience, bearing their mistakes
requires patience.

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 Summary ofglorifying knowledge

Additional to these two types of patient in

knowledge; is patience upon having
patience in both, and being steadfast upon
them both.

%Ji jU Ji

juy a &
"All jump high to reach their aims,
But scarce is it amongst the men to be truly
steadfast"

47
 Summary ofglorifying knowledge

10 - Sticking to the Manners

of knowledge
Ibn al-Qayyim said in his book {Madaarij
as-Salikeen}:
"The manners of a person are the sign of
his happiness and success, and lack of
manners is the sign of his wretchedness
and destruction. Nothing has brought the
goodness of this life and hereafter more
than manners, nor has nothing caused the
prevention of it more than the lack of it."

' X • O • X

A person will not be elevated without

manners,
Even if he has (high) ancestry and lineage

The only one suitable for knowledge is

the one who adorns himself with its

48
 Summary ofglorifying knowledge

manners; in himself, his lesson, his

teacher and his colleagues.
Yusuf bin al-Husayn said:

"With manners will knowledge be

understood."
That is because the one who is well
mannered will be seen to be befitting for
knowledge so he will be given it, and the
one who has little manners, knowledge is
too precious to be wasted on him.
Hence why did the Salaf- may Allah have
mercy upon them - gave great concern to
learning manners, just like they would
learn knowledge.
Ibn Sireen said:

"They used to learn [good] manners just

like they learn knowledge."

49
 Summary ofglorifying knowledge

In fact, a group of them gave precedence

to learning it (first) over learning
knowledge.
Malik bin Anas said to a youth from
Quraysh:

"O son of my brother, learn manners

before you learn knowledge."
And they would show their need for it.
Makhlad bin al-Husayn said to Ibn al-
Mubarak one day:

JA jfg Jl iL. JA jjJtf Jl J*”

"We are in more need of good manners

then we are in need of an increase In
knowledge."
And they used to advise with it and direct
(the people) to it.
Malik said: "My mother used to make me
wear an Amamah and she would say: go

50
 Summary ofglorifying knowledge

to Rabiah - she means Ibn Abi

Abdirahman the jurist of the people of
Madinah in his time - and learn from his
manners before [you learn from] his
knowledge."
And many people from the students of
today were prevented knowledge solely
due to them wasting their manners.
al-Layth bin Sa'ad supervised over the
people of hadith. He once saw from them
something he didn't like, so he said:
"What is this?! You people are in more
need of a little bit of good manners then
your need for a great deal of knowledge."
So, what would al-Layth say if he were to
see the state of many of the students of
knowledge in this era?!

51
 Summary ofglorifying knoiuledge

11 - Protecting knowledge
from that which blemishes it
from what opposes
Muru’aht4)
Whoever does not protect knowledge
then knowledge will not protect him -
like Imam ash-Shafi'ee said - and
whoever ruins his Muru'ah by falling into
those things that blemishes [him] then he
has belittled knowledge, not glorified it,
and has falling into idleness. This can lead
to such that the name of knowledge is
stripped from him completely.
Wahb bin Munabih said:

JikJi T

"The idle one does not become from the

wise."
What defines the affair of Muru'ah is the
statement of Ibn Taymiyyah, the

<4> otjiytl | Muru’ah means a person's honour,

integrity, and dignity.

52
 Summary ofglorifying knowledge

grandfather in {al-Muharar} and likewise

his grandson who followed suit in some of
his [grandfathers] verdicts:

"Using that which adorns and beautifies

him and staying away from those things
that tarnish and blemish him.”
It was said to Abu Muhammad Sufyan bin
'Uyainah: you have extrapolated
everything from the Qur'an, so where is
Muru’ah in it? So, he said: "In His
statement ife:

"Showforgiveness, enjoin what is good, and

turn away from the foolish (i.e., don't
punish them)."
[he said:] "in it is Muru'ah, good etiquette,
and lofty manners."

53
 Summary ofglorifying knowledge

From the most important etiquettes for

student upon himself is: that he adorns
himself with Muru'ah and that which
leads to it and that he stays far away from
those things that tarnishes it; like shaving
his beard or looking around plentifully in
the street or spreading his feet whilst in a
gathering of people without a need nor
for a good reason or accompanying the
lowly, the oppressively sinful, the
shameless and the idle one or competing
with the young and small.

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 Summary ofglorifying knowledge

12 - Choosing righteous
companions for it
Taking a companion is an imperative
need in the souls of mankind, so the
student of knowledge needs to mix with
other students; in order to help him
acquire knowledge and strive hard in
seeking it.
Companionship is beneficial in reaching
that which is sought if it is preserved from
any wrongdoing.
It does not befit the one who aims high
except to choose a righteous companion
that will aid him, since the close friend
will have an affect upon his intimate
companion.
Abu Dawood and at-Tirmidhi reported
from Abu Hurayrah that the Prophet
said:
fate

"A man is upon the religion of his intimate

55
 Summary ofglorifying knowledge

friend, so let one of you look at who he

takes as a close friend."
Raqhib al-Asfahani said: "The effect of a
companion upon his friend is not just by
his statements and actions, but even by
looking at him."
He only chooses an intimate companion
due to virtue, not for a beneficial (gain)
nor pleasure; for indeed the ties of
association is struck over one of these
three goals: virtue, beneficial gain, and
pleasure.
It was mentioned by the Shaykh of our
teachers Muhammad al-Khadr bin Husayn
in {Rasail al-Islaah}.

dJLils

"So carefully select the companion of

virtue; for you will be known by way of
him."
Ibn Maani' may Allah have mercy upon
him in {Irshad ad-Dullab} said - as he was
advising a student of knowledge -:

56
 Summary ofglorifying knowledge

"And he should be aware and very

cautious from mixing with the foolish, the
people of insolence, the shameless, those
with a bad reputation, the imbecile, and
the lazy; for indeed associating with them
is a reason for being deprived and (a
reason for) the wretchedness of a
person."

57
 Summary ofglorifying knowledge

13 - Exerting effort in
memorising knowledge,
revising & asking about it.

Acquiring knowledge directly from the

scholars does not benefit without
memorisation, revision and asking about
it. And (what) will actualise in the heart of
the student of knowledge the (affair of)
glorification of knowledge is; by turning
completely to it and busying oneself with
it. So, memorisation is isolation with the
soul, revision is sitting with a colleague,
and asking is turning to a scholar.
The great scholars continue to advise and
command with memorisation.
I heard our Shaykh Ibn Uthaymeen
saying:

j£\ li Ida

58
 Summary ofglorifying knowledge

"We memorised a little, and we read a lot,

so we benefitted from what we
memorised more than we benefitted from
what we read."
Through revision does the life of
knowledge remain in the soul and its
connection to it grows. The intent with
revision is to study with your colleagues.
And we have been commanded to make
constant revision of the Qur’an and it is
the easiest of knowledge.
Al-Bukhari and Muslim narrated from Ibn
Umar that the Messenger of Allah
said:

J£» lei"

Ig-flJJsl Jjslt OJ cdJiLd.1

"Indeed, the example of the companion of

Qur'an is the example of a tied camel, if he
repeatedly binds her, he controls it, and if
he lets go, she will leave."

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 Summary ofglorifying knowledge

Ibn Abdilbarr - may Allah mercy upon

him - said in his book {at-Tamhid} at this
hadith:

cUUJ.1 j^J.1 OT/Jl dlTliij"

" < 1 gC.-al IaAaUu

"So, if the Qur'an which has been made

easy for remembrance is like a tied camel,
whoever checks upon it preserves it, then
how about the rest of the fields of
knowledge!?"
And by asking about knowledge, you will
unlock its treasures, for indeed a good
question is half of knowledge, and those
books written about asked questions -
like Masaa’il Ahmed that have been
reported from him - is a clear proof for
the great benefit of questions.
And the similitude for these three
meanings in knowledge is: like planting
for a tree, watering it and cultivating it

151 Which are questions posed to Imam Ahmed and

his answers. Printed in one volume, 495 pages!

60
 Summary ofglorifying knowledge

with that which preserve its strength and

protects it from harm.
So, memorizing is the planting of
knowledge, revision is the watering of it
and asking about it is the cultivation of it.

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 Summary ofglorifying knoiuledge

14 -Honouring the scholars

and respecting them
Indeed, the virtue of the scholars is great,
and their station is high, because they are
the fathers of the soul. Indeed, the Shaykh
is the father of the soul, just like the
parent is the father of the body, so
acknowledging the virtue of the teachers
is a mandatory right.
This point was extrapolated from the
Qur’an by Muhammad bin 'Ali al-Udfuyyu,
he said:
"If a person studies with a scholar and
takes from him benefits, he is to him a
servant, Allah says:

"And [mention] when Moses said to his

servant" [al-Kahf: 60]
And he is Yusha bin Noon, and he was not
a servant to him, rather he was only a

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 Summary ofglorifying knowledge

student of him and a follower, so Allah

made him a servant for that reason."
The legislation instructs us to preserve
the right of the scholars; to honour, value
and respect them.
It has been reported in the Musnad of
Imam Ahmed from Ubadah bin Samite
that the Messenger of Allah said:

"The one who does not honour his elder,

and have mercy upon the younger, and
acknowledge for the scholar his due right,
then he is not from my nation."
Ibn Hazm reported a consensus in
honouring and venerating the scholars.
So, from the befitting manners with the
teacher upon the student - which comes
under this principle - is that you are
humble to him, give your full attention,
and to not turn away from him. That you
observe good manners when you’re

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 Summary ofglorifying knowledge

talking to him. If he speaks you hold him

in high esteem but do not go into
extremism with him, rather you place him
in his deserved station; so as to not not
tarnish him and his image whilst trying to
praise him, instead you thank him and
make supplication for him. You do not
make yourself appear like someone who
is not in need of him, you do not harm
him with your speech nor your actions,
and you should be gentle with him if you
correct him in a mistake that he falls into.
It is befitting to mention here - quite
briefly - to know what is obligatory
with regards to the scholar if he falls
into a mistake, and it is six affairs:
Firstly: verifying if this error [actually]
occurred from him.
Secondly: verifying that it is in fact a
mistake. This is the role of the firmly
grounded scholars, so they are asked
about it
Thirdly: to not follow him in it.

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 Summary ofglorifying knowledge

Fourthly: making excuses for him with an

acceptable interpretation.
Fifthly: advising him with gentleness and
discreetly, not with harshness nor to
shame him.
Sixthly: preserving his honour, so that his
high station is not squandered in the
hearts of the Muslims.

And from those things that should be

warned against which is not connected to
honouring the scholars; is that which
outwardly looks like veneration but in­
reality leads to humiliation and
degrading; like overcrowding the scholar,
confining him, and forcing him to (tread)
the most difficult paths (whilst walking
alongside him).

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 Summary ofglorifying knoiuledge

15 - Returning the
problematic affairs to its
rightful people
The one who magnifies knowledge relies
upon the masters and experts to solve
those problems that arise, and he does
make his soul do that which it cannot
bear, fearing that he speaks about Allah
without knowledge and that he fabricates
in the religion. So, he fears the anger of ar-
Rahman more than he fears the stick of
the ruler; for indeed the scholars speak
with knowledge, and with clear
sightedness they keep quiet. So, if they
speak about an arising problem speak
with their speech, and if they remain
silent, what is sufficient for them should
be sufficient for you.
And from the hardest of the problems that
arise is the Fitan and trials that take place
and the NawaziU6) that always renew and
become more sophisticated.

(6) Incidents and calamities.

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 Summary ofglorifying knowledge

And those that are saved from the fire of

Fitan, are those that return to the scholars
and stick to their statements. And if some
of their speech becomes unclear to him,
he has good thoughts of them, and if the
scholars differ, he takes the statement of
the Jumhoor [the overwhelming majority]
and heads of those scholars, giving
precedence to safety, and there is nothing
equal to safety.
And how amazing is the statement of Ibn
‘Asim in {Murtaqa al-Wusool}:
4 ** A * < W

"It is obligatory in those things that are

problematic to understand,
That we have good thought of the people of
knowledge."

And from amongst those things that are

problematic is refuting the errors of the
scholars, and the false statements of the

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 Summary ofglorifying knowledge

people of innovation and the opposers;

the only ones that speak about them is the
firmly grounded scholars.
This was clarified by ash-Shatibee in {al-
Muwafiqat} and Ibn Rajab in {Jami’ al-
Uloom wal-Hikam}.
So, the safe well-known path is to present
it to the firmly grounded scholars and
(then) to cling to their statements in it

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 Summary ofglorifying knowledge

16 - To venerate and honour

the circles of knowledge &
it’s vessels
For Indeed, the circles of the scholars are
like the circles of the Prophets.
Sahl binAbdillah [at-Tustaree] said:
"Whoever wants to look at the circles of
the Prophets then let him look at the
circles of the Scholars, a man comes to
them and asks them what do you say
about a man that swore an oath to his
wife such and such, so he replies: he is
divorced from her, then another man
comes and asks what do you say about a
man that swore an oath to his wife such
and such and he replies: he does not
become [divorced] with this statement,
and this is not except for a prophet or
scholar to speak about, so know [and
realise] their worth."
So, it is upon a student to give the circles
of knowledge its due right; so, he sits in
them in a respectful manner, he listens
carefully to the Shaykh whilst looking at

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 Summary ofglorifying knowledge

him, he does not turn away from him

without a necessity. He does not become
distracted by a sound he hears, he does
not play with his hands nor feet, he does
recline in the presence of the Shaykh, nor
does he lean on his hand. He does not
continuously clear his throat nor move
around plentifully. He does not speak
with the person next to him. If he sneezes,
he lowers his voice, if he yawns, he covers
his mouth after trying his utmost to
prevent it.
Likewise, from the honouring of the
circles of knowledge is to venerate the
containers of knowledge, where it’s
preserved and the main one is the books.
So, what is befitting for a student of
knowledge is:
• the safekeeping of his book,
• preservation of it,
• holding it in high esteem and to
take great care of it.
So, he does not use it like a box where he
stores things that extra, nor does he treat

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 Summary ofglorifying knowledge

it like trumpet, and if he puts it down then

he does so with gentleness and care.
One day Ishaq bin Rahuyah threw a book
that was in his hand. So, Imam Ahmed
saw that and became angry and said: "Is
that how you deal with the speech of the
righteous!?"
He does not lean on top of the books, nor
does he place it near his feet, and if he
reads it upon a Shaykh then he should lift
it from the floor and hold it with his
hands.

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 Summary ofglorifying knoiuledge

17 - To defend knowledge
and protect it from harm
Knowledge has a great sacredness that
necessitates protecting it from those
things that could potentially treat it in a
way that is not befitting.
And this defence has appeared with the
people of knowledge in different forms,
from them is:
1- Refutation against the opposer,
so whoever’s opposition to the
Sharee'ah has become clear then
he is refuted whomsoever he may
be, (that is) for the protection of
the religion and as an advice for
the Muslims.
2- Boycotting the Innovator; it was
reported by Abu Ya'laa al-Faraa as
a consensus.
So, knowledge is not taking from the
people of innovation but if he becomes

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 Summary ofglorifying knowledge

forced (7) to then there is no problem; just

as the people of Hadith took narrations
from them.
3- Being stern to a student who
transgresses his level in
research or appears from
extreme quarrelling or bad
manners.
If the teacher needs to remove the
student from the class, to reprimand him
then he should do so, just as Sufyan did,
and just like Shu’bah used to do with
'Affan bin Muslim in his class.
The student could also be reprimanded by
turning away from him and not
answering him, for indeed silence is an
answer, [as] it was stated by al-A'mash.
And we have seen this plentifully from a
group of teachers; from them is the great
scholar Ibn Baz. Perhaps a person would

The example of such is the one who is studying in a

university, or the likes and an innovator is assigned co
his class, and he has no way to avoid that teacher then
here he is forced to sit in it.

73
 Summary ofglorifying knowledge

ask him a question about something that

does not benefit, so the Shaykh would not
answer him, (instead) he told the reader
to continue reading or he would answer
(but) not according to what the
questioner desired.

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 Summary ofglorifying knowledge

18- To be mindful when

questioning the scholar
Avoiding troublesome questions and
preserving the revered station of the
scholar; for indeed, the intent behind
some questions is commotion, to awaken
fitnah and to spread evil. And whoever
the scholars see having these [type of]
questions will receive from them [a reply]
which he does not like, just like the
examples that you read [in the previous
chapter] from the reprimanding of the
student. So, it is a must to be careful in
putting a question to a scholar. And one
does not become successful in being
careful unless he acts upon four
principles:
Firstly: to think about his question and
why his asking this question? So, his
intentions should be to learn and benefit,
not for trouble or sarcasm. Because the
person who has a bad intention will lose
out on the blessing of knowledge.
Secondly: Understanding what he is
asking about?

75
 Summary ofglorifying knowledge

So do not ask about that which has no

benefit-, [and that is known by] either
looking at your own condition or by
looking at the question itself.
Examples of that is asking hypothetical
questions or those things that are not
mentioned to every single person but
rather it has been made specific to a
group of people over others [in
accordance with their intellectual
capacity].
Thirdly: Making sure the Shaykh is in a
befitting condition when asking the
question, so do not ask him in a state that
prevents him; like being distressed,
preoccupied, walking on a path, or driving
his car, instead look for those times
where he is comfortable.

Fourthly: Paying attention to how he

asks his question, by presenting it in a
good and respectful manner, so he starts
by making supplication for the shaykh, he
highly venerates him in his addressing. He
does not address him like he addresses

76
 Summary ofglorifying knowledge

the people of the street and general folk.

(8)

Example of how to address a scholar is to say: “May

Allah bless you, May Allah be good to you...etc” and
examples to stay away from: “Yo Shaykh I have a
question”, shouting at him “Shaykh answer my
question” and the likes.
TN: Pay attention to the five key points: why, what,
when, where and how.

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 Summary ofglorifying knoivledge

19 - Obsessing the Heart

with Knowledge & the
reigning of it
True pursuit necessitates loving it
[knowledge] and the heart becoming
attached to it. And the slave does not
achieve the level of knowledge up until
his main delight [and enjoyment]
becomes in it.
Indeed, the pleasure of knowledge is only
attained by three affairs, it was
mentioned by Abu Abdillah Ibn al-
Qayyim:
Firstly: Exerting effort and hard work
Secondly: Truly seeking it (by turning to
it completely and not being distracted
from it)
Thirdly: purifying intentions and making
it sincere.
These three are not actualised except by
removing everything that will distract the
heart.

78
 Summary ofglorifying knowledge

Indeed, the pleasure of knowledge is

greater than the pleasure of authority and
leading which so many souls aspire, much
money is spent upon, and sacred blood is
spilt for.
For that reason, the kings would crave for
the pleasure of knowledge, would feel its
absence, and would desire to attain it.
It was said to Abu Ja'far al-Mansoor - the
well-known Abbasi caliph, who’s rule
filled the east and the west "Does there
remain any pleasure in the worldly life
that you have not attained?" So, he said -
whilst he [sat] upright on his chair and
the bed of his kingdom "There’s one
trait left: that I sit in a high place,
surrounded by the people of hadeeth -
meaning students of knowledge - and the
repeater says (9k who did you mention?
May Allah mercy upon you."

(9’ In the sittings of hadith sometimes it would reach

thirty thousand people just attending to the listen to
ahadith with the chain of the teacher going all the way
to the Prophet so naturally the voice of the teacher

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 Summary ofglorifying knowledge

He means so that he can say: it was

narrated to me by so and so, he said it
was narrated to me by so and so, and then
he mentions the ahadith connected (in
chains of narrators).
Whenever the heart is filled with the
pleasure of knowledge, the pleasure of
normal things is drop, and the soul
forgets about it; to the extent that what is
perceived to be painful (10) he finds within
it pleasure due to this [greater] pleasure
(of knowledge!)

won’t reach all thirty thousand so they would have

individuals standing up repeating to those behind them
what the Shaykh said. In Arabic: £1^
In the path to knowledge from walking for hours,
going hungry for long periods of time and enduring
other painful experiences.

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 Summary ofglorifying knowledge

20 - Preserving your time in

knowledge
Ibn al-Jawzi he said in {Captured
thoughts}:
"It is befitting for a person to know the
value of his hour, and the worth of his
time, so he does not waste a moment in
other than seeking nearness (to Allah),
and he gives precedence to the best
statements and actions and then the next
best."
From here did the scholars give great
concern to time, to the point that
Muhammad bin Abdul-Baqi al-Bazzaz
said:

"I never wasted an hour of my life in

idleness and play."
Abul-Wafaa Ibn Aqeel - the one who
authored {the book of sciences} in eight­
hundred volumes - said:

81
 Summary ofglorifying knowledge

(j* (J

"It not permitted for me to waste an hour

of my life."
Their condition reached the point that it
would be read upon them whilst they ate,
in fact it would be read upon them whilst
they were in the toilet (!)
So, preserve your time 0 student, for
Indeed the righteous minister Ibn
Hubayrah has mentioned in his advice to
you with his statement:

dJLlp U oljlj

“Time is the most precious you can look

after,
and I see it is the easiest thing foryou to
waste."

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 Summary ofglorifying knowledge

End of the Summary C11)

(11) All praise is due to Allah this translation was

completed on Tuesday 10:45am on the 12th of Safar
1441. Corresponding to the 29th of September 2020.

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 Summary ofglorifying knowledge

Translator's conclusion
All praise is due to Allah, now that we
have completed reading and studying this
book, it is upon us to act upon this
knowledge we have learnt.
For indeed, knowledge without action is
like a tree without fruits, and the person
who abandons action then knowledge
becomes a proof against him on the day of
judgment
Abu ad-Darda would say:

1*3 COvJLa

"The thing I am most terrified about is

that I stand for judgment, and it is said to
me: You have learned, so what did you do
with what you have learnt?"
In this conclusion I want to direct you to
some of the basic books in every field, so
you know where to go next after this
book. We will mention just eight different

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 Summary ofglorifying knowledge

fields and which book to start with for

each one:
Aqeedah
So, it’s incumbent that one begins with
the most important field which is the
creed and belief of a Muslim.
In this field the scholars advise with a
beautiful small treatise called "al-Usool
ath-Thalaathah" which means: The Three
Fundamental Principles. It is based on the
three questions every slave, Muslim and
Non-Muslim alike will be asked about in
their grave; "Who is your Lord? What is
your religion? And who is this man that
was sent to you?" A student should
memorise this text and study it with a
teacher. This being a beautiful and
important introduction into this field of
Aqeedah.
After this book the student can study
Kitab at-Tawheed or al-Aqeedatul
Waasitiyah.
Fiqh

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 Summary ofglorifying knowledge

The next most important field is Fiqh,

which is related to how you worship Allah.
That includes the rulings and evidence of
how to do wudhu, how to pray, how to
give zakah, how to fast etc. There are
many beginner books a person could start
with that are in the Arabic language. The
scholars advise that you choose one
beginner book in the madhab (school of
thought) of the country you reside in, if
they have one.
The main schools of thought in Fiqh are
four:
Madhab of Imam Abu Hanifah
Madhab of Imam Malik bin Anas
Madhab of Imam ash-Shafi'ee
Madhab of Imam Ahmed bin
Hanbal
So, the beginner book for each
respectfully is:

Mukhtasar al-Quduri
Matn al-'ishmaawiyah ju

- Matn Safinatun-Najaat ju

86
 Summary ofglorifying knowledge

- Akhsarul Mukhtsarat j^f\

As for the English speaker, I would direct

them to begin with "Fiqh Course" by
Sameh Strauch. It's an excellent book to
begin with that covers "Purification,
Prayer & Funeral rituals”.
Hadith
In this field there is a unanimous
agreement between the latter scholars in
which book to begin with. A special book
that Allah has given acceptance to in the
hearts of the Muslims - worldwide - and
that book is none other than al-Arbaeen
an-Nawawiyyah - Forty Ahadith by the
great scholar Imam an-Nawawi.
The scholars counsel with memorising it
and studying it with a teacher. This book
is the key to unlocking your journey into
the field of Hadith.
Arabic
It's important for every Muslim to learn
the Arabic language, and as a teacher of
the Arabic language for a number of years

87
 Summary ofglorifying knowledge

I would direct the reader to begin their

study with "Madinah Book 1". I believe
this book is the easiest and most balanced
book for the non-native Arabic student to
begin with, and then from there they can
choose to either continue the series or
switch to al-Arabiyyah Bayna Yadayk
series.
The Arabic language at this level consists
of two main elements: vocabulary and
grammar. Madinah Book 1 gives you the
perfect mix between the two. It is also
imperative for the student to give a lot of
time in expanding their listening skills, by
listening to lectures, radio, and the likes.
And Allah knows best
These fourfields that we have mentioned
are the main areas an English speaker
should focus on alongside memorising the
Quran if they haven't already done so.
Once they learn these four fields properly
and they have grasped the Arabic
language they can move onto the next
four fields:

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 Summary ofglorifying knowledge

Mustalah hadith
The science of Hadith is a field that will
help the student understand and learn
how the scholars compiled and preserved
the ahadith of the Prophet how they
judged a Hadith to be authentic or weak,
and why Sahih al-Bukhari and Muslim are
the two most authentic books after the
Quran, and much more.
The best book a student should begin
with is Nukhbatul Fikr <#) by al-
Hafidh Ibn Hajr.

Usool al-Fiqh
The Principles of Fiqh is a key field for the
student of knowledge as it gives him a
clear picture of how to understand the
wordings, rulings, and different scenarios
that is within the Quran and the Sunnah.
It's a very broad field that deals with
topics relating to Arabic grammar and
word usage, also deals with the topics
such as Qiyas, Ijma' (consensus), the
description of the Mufti, when a text is

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Abrogated and how that occurs and much

more.
The best beginner book in this field is
called al-Usool min Ilm-Usool (
by Shaykh Muhammad bin
Salih al-Uthaymeen.

Grammar & Sarf

We mentioned earlier that the Arabic
language consists of two main elements:
vocabulary and grammar. Once you have
grasped the Arabic language in terms of
speaking then you need to study a book
written specifically in the Arabic
grammar.
Arabic language itself goes into many
different fields, roughly twelve but the
main two fields is Grammar and Sarf. The
difference between the two is that
grammar solely focuses on the Harakat of
the last letter of the word. As for
morphology then it focuses on the build
and scale (ujj) of the whole word.

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The best beginner book in grammar is al-

Ajrumiyyah and many of the
scholars advise with memorising the
poem version which is called Nadhm al-
Ajrumiyyah
An excellent beginner book in
morphology is Matn al-Bina wal-Asaas
Fee ilm as-Sarf (

I ask Allah that he benefits the reader

with this book, and that He accepts it
from us. I ask Allah to make it easy for us
to seek knowledge and to act upon it. May
the peace and blessings be upon our
Prophet Muhammad sg and all praise is
due to Allah.

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KNOWLEDGE

It is in my honest opinion, that this

book should be taught year in, year
out to students who want to embark
upon seeking knowledge. In simple
words, I would recommend this
book as being a blueprint in how to
seek knowledge and Allah knows
best.

ISBN: 978-1-3999-2833-5

DARAL-HADITH 9 781399^928335