About the Book:

• This book is the summary of another book by Shaykh Saalih al-Usaymee “ ِ‫يم العِ ْلم‬
ُ ِ‫ ”تَعظ‬in which he mentions
the very 20 fundamentals mentioned in this book, but in detail and with more examples.
• The Shaykh summarized the book to make it easy for the student to memorize it, so that he can keep these
fundamentals in his mind whenever he is seeking knowledge.
• The Shaykh has mentioned the crux of the main book in this summary, and has mentioned one example for
each chapter.

About the Author:

• Shaykh Saalih al-Usaymee is a former member of the council of senior scholars of Saudi Arabia.
• The Shaykh has a firm grasp of all Islamic sciences, in particular Qira’aat, Hadith (Masters), & Fiqh.
• The Shaykh benefited from scholars from all around the Islamic world, and has travelled extensively in his
pursuit of ‘Ilm. He travelled to Egypt, Syria, Yemen, Jordan, Pakistan, India, Sudan, Kuwait, Qatar, UAE, Oman
etc. to meet with scholars of those countries and benefit from them, in particular in the fields of Qira’aat and
Hadith.
• The Shaykh is benefiting thousands of students through the different programs that he conducts, designed for
different levels of students. Many of his intensive programs are conducted in al-Masjid an-Nabawi, most
famous of them is Barnamaj Muhimmaat al-Ilm, which is an intensive 8-day program that he has been
conducting at al-Masjid an-Nabawi for the last 10 years.
Summary of Shaykh’s Preface:

• The amount of a beneficial knowledge a slave acquires depends on the amount reverence he has in his heart
for ‘Ilm.
• The one whose heart is filled with reverence for ‘Ilm, it is suitable to hold it in it. And the lesser he has
reverence for it, the lesser he would gain beneficial ‘Ilm.
• By ‘Ilm we refer to beneficial knowledge, which reflects on a person’s actions, his understanding, his dawah to
other people.
• The most helpful thing in attaining reverence for ‘Ilm is to know the ‫ َم َعاقِد‬of its reverence. ‫ َم َعاقِد‬refers to
comprehensive fundamentals, that if observed, enable a person to have reverence and respect for ‘Ilm in his
heart. And the more of these fundamentals you have in your mind, the more reverence you will hold for ‘Ilm.
• The one who does not observe these fundamentals, he only has himself to blame for not attaining beneficial
knowledge, and he would only harm himself.

The Shaykh ends with stating: “The one who does not honour ‘Ilm, ‘Ilm would not honor him.”
 Pg.9 (pdf)
The First Fundamental:
The Cleansing of the Vessel of knowledge

And that is the heart, and according to the purity of the heart does
knowledge enter it. If it’s purity increases, the ability of the heart to
hold ‘Ilm increases.
So the one who desires to acquire ‘Ilm, let him adorn his inner-self
and cleanse his heart of its impurities. As ‘Ilm is a delicate jewel, that
is worthy only of a pure/clean heart.
Cleanliness of the heart comprises 2 major fundamentals:
1) To be cleansed of the impurity of doubts.
2) To be cleansed of the impurity of desires.

Allah SWT says in the Quran: “And We appointed leaders from among them who
guided (people) under Our command, when they observed patience, and kept
‫قال هللا تعالى ﱡﭐ ﱪ ﱫ ﱫ ﱭ ﱮ ﱯ ﱰﱫ ﱫ ﱳ ﱴ ﱵﱠ‬
firm belief in Our verses.”
Ibn al Qayyim said: Through patience and certainty is leadership in the deen ِ ‫ام ُة ِفي الد‬
.‫ِّين‬ ُ ‫ن ُت‬
َ ‫نال اإل ِ َم‬ ِ ‫بالصبر ِ وال َي ِق ْي‬
َّ :‫قال ابن القيم‬
acquired.
And if you feel embarrassed by the looking of a creation of Allah like
you, at the dirt of your garment, then feel embarrassed by the
looking of Allah SWT into your heart, while it has in it hatred and
disastrous [things], sins and errors.
 Pg.10 (pdf)
The Shaykh continues on the next page:

As it is [narrated] in Sahih Muslim on the authority of Abu Hurairah (R)

that the Prophet (S) said: “Allah SWT does not look at your appearances
and your wealth, rather, he looks at your hearts and your actions.

The one who cleanses his heart, in it will ‘Ilm settle. And the one
who does not cleanse it of its impurities, ‘Ilm will abandon him and
depart.

Sahl ibn Abdillah said: It is forbidden (impossible) for a heart that

light would enter it, while within it is something that Allah SWT
dislikes.
 Pg.11 (pdf)
The Second Fundamental:
Sincerity of the intention in [pursuit of knowledge]

Sincerity in actions is the basis of their acceptance, and the stairway for
them to reach [Allah’s pleasure]; Allah SWT says: “And they were not
commanded but to worship Allah making their submission exclusive
for Him, with no deviation.”
It is [narrated] in the Saheehayn on the authority of Umar (R.A.) that
the Messenger of Allah (S) said: “Actions are according to the
intention, and for every person is [a reward according to] what he
intended.”

And those who surpassed [others] and those who reached

[greatness] from amongst the salaf, did not do so except through
Ikhlaas for Allah SWT.

Abu Bakr al-Marroodhi said: I heard a person talking to Abu Abdillah

– referring to Ahmad ibn Hanbal – and the mention of honesty and
Ikhlaas was made; so, Abu Abdillah said: “It is through this [sincerity]
that these people have been raised [in rank]”

And a person acquires ‘Ilm only according to the degree of his

sincerity.
 Pg.12 (pdf)
The Shaykh continues the next page:
Ikhlaas in [seeking] knowledge stands on 4 pillars. With these 4 pillars the
[required] intention for seeking knowledge is achieved by the student,
when he seeks them:
1) To rid himself of ignorance, by introducing himself to the matters
of servitude to Allah obligatory upon him, and acquainting himself
with the objectives/wisdoms of [Allah’s] commands and prohibitions.
2) To rid others of ignorance; by teaching them and guiding them to
what contains goodness for their worldly life and hereafter.
3) To enliven ‘Ilm, and preserve it from becoming lost.
4) To act upon ‘Ilm.

The Salaf would, indeed, fear missing out on Ikhlaas in the pursuit of
‘Ilm, and hence, they used to avoid claiming it, not that they did not
achieve it in their hearts.
Imam Ahmad was asked: “Did you seek knowledge for the sake of
Allah?” He said: “For Allah! [That is] rare, but it is something that was
made dear to me, so I sought it.”

The one who loses Ikhlaas, misses out on much ‘Ilm and lots of
goodness.
A person who seeks safety should rigorously seek Ikhlaas in all his
matters, little and great, secret and open.
 Pg.13 (pdf)
The Shaykh continues the next page:
And what enables one seek this [Ikhlaas] is intensely working on the
niyyah (intention).
Sufyan ath-Thawri said: I never worked on anything more difficult upon
me than my intention, as it keeps turning over against me.”

In fact, Sulayman al-Hashimi said: “At times I narrate a hadith and I

have a particular intention, then when I finish part of it my intention
changes. So, it turns out to be that even one hadith requires multiple
intentions.”
 Pg.14 (pdf)
The Third Fundamental:
Gathering one’s determination for ‘Ilm

Determination to achieve something desirable is gathered by pursuing 3

things:
1) Eagerness to [acquire] that which is beneficial, so whenever the slave
is enabled to acquire something beneficial, he is eager to do so.
2) To seek Allah’s help in gaining it.

3) To not give up from reaching the desired goal in it.

• How can we gain eagerness? ‫كيف تحصل الحرص؟‬ •

• In what ayah do we seek Allah’s help for the greatest obligation? ‫ما اآلية التي فيها نستعين بالله على أعظم مطلوب؟‬ •
• What is the difference between ‘Ajz and Kasal (procrastination)? ‫ما الفرق بين العجز والكسل؟‬ •

And all 3 of these things have been gathered in the hadith narrated by
Muslim, from Abu Hurairah (R.A.) that the Prophet (S) said: “Be eager to
[attain] what benefits you, and seek Allah’s help, and do not give up.
Al-Junaid said: “No one has ever sought something with diligence
and sincerity, but he has achieved it, and if he doesn’t achieve all of
it, he achieves some of it [at least].
Ibn al-Qayyim in his book “al-Fawaid” said: “When the star of
determination rises amid the darkness of the night of idleness, and is
followed by the moon of resoluteness, the land of the heart shines
with light from its Lord.”
 Pg.15 (pdf)
The Shaykh continues the next page:
And amongst the things that greaten one’s determination and elevate
the mind [to aim for higher goals] is: to learn from the state of those
who have passed, and know the determination of previous people.
The Shaykh now cites such stories.
Therefore, Abu Abdillah Ahmad ibn Hanbal when he was a child
would at times intend to set out for the circles of the mashaikh
[even] before Fajr, but his mother would hold him by his garments
and say to him out of compassion: “[Wait] until the people call adhan
or wake up.”
And al-Khateeb al-Baghdadi (d. 463) read the whole of Sahih al-
Bukhari to Isma’il al-Heeri in 3 sittings; two of those in two nights
from the time of Maghrib prayer to the Fajr prayer, and the third day
from mid-morning to Maghrib, and from Maghrib until the breaking
of dawn.
Abu Muhammad ibn at-Tabbaan [al-Maaliki] (d. 371) at the beginning
of his [journey] would study the whole night. So his mother would
show compassion to him and forbid him from reading at night. So he
would take the lamp and put it under a large vessel, and pretend to
sleep. Then, when his mother would lie down, he would take out the
lamp and turn to his lesson.
So, be a person whose foot is firm on the earth, and the peak of his
determination is above the Pleiades aloft. And do not be a person with
the body of a youth but determination of an old person, for the
determination of the sincere one does not grow old.
 Pg.16 (pdf)
The Shaykh continues the next page:
Abul Wafaa’ ibn ‘Aqeel – one of the geniuses of the world from amongst
the Hanbali jurists – would recite [the following lines] while he was 80
years old:

My resoluteness, my determination, my manners haven’t grown old

Neither my allegiance, my religiosity, my generosity

It is just that my hair have replaced its color with another color
And growing grey hair is unlike growing old in determination
 The Fourth Fundamental: Pg.16 (pdf)
Directing the determination in [seeking of
knowledge] to knowledge of Quran & Sunnah
Every ‘beneficial’ science depends upon the Quran & Sunnah. The rest
of the sciences
1) Either serve the Quran & Sunnah, so the amount needed to acquire
that service is learnt,
2) Or they are strange to them , so it does not harm to be ignorant of
them.
And how beautiful is the saying of [Qadi] ‘Iyaad al-Yahsubi [al-Maliki] (d. 544)
in his book al-Ilmaa’:
All knowledge is in the ‘two sources’. None goes beyond them
except the one who misguides [people] away from the clear path.
The knowledge of the book and the knowledge of the narrations,
that have been narrated from a Tabi’ee, from a Sahabi.
This is what the knowledge of the Salaf was, then after them indulging in
what doesn’t benefit became much. There was more knowledge amongst
the Salaf, as for those after them words are more.
Hammad ibn Zayd said: I said to Ayyub as-Sakhtiyaani: “Is knowledge more
abundant today, or was it more abundant in the past?”
He replied: “The speech today is more abundant, and knowledge was more
abundant in the past.”
 The Fifth Fundamental: Pg.18 (pdf)
To take the path that leads to it

For every desired thing, there is a path that leads to it. The one who takes
that path, the path leads him to it. And the one who deviates from that
path, he does not attain his desired thing. ‘Ilm [also] has a path, and the
one who misses it, loses the way and does not attain the what he aimed
for. And he might only draw very little benefit despite much toil.
This path has been mentioned in a very comprehensive wording by
Muhammad Murtada ibn Muhammad az-Zabeedi – author of
Taj ul Aroos – in a poem of his called ‘Alfiyyat as Sanad’, wherein he says:
The ultimate goal hasn’t been achieved even in a 1000 years
by anyone. So, take from every science it’s best
By memorizing a text comprising the approved [opinions]
that you take (learn) from a beneficial and sincere [teacher].
The path of ‘Ilm depends on two things, the one who adheres to these
would be one who reveres ‘Ilm, as he is seeking it through a means it is
possible to be attained through:
The first is: to ‘memorize a text comprising the approved [opinions]’, so
memorization is a must. And the one who thinks that he can acquire
‘Ilm without memorization, he is seeking the impossible.

And the text that is to memorized and relied upon is that which is ‫جامع‬
‫للراجح‬, i.e. the approved text in the sight of the scholars of that science.
 Pg.19 (pdf)
The Shaykh continues the next page:
The second thing is: taking it from the one who benefits and is sincere, so
you head to a shaykh from whom you would understand the meaning of
the text from, a shaykh who would have these 2 characteristics:
1) Ifadah: To benefit, i.e. he should be qualified in ‘Ilm, someone who is
known for seeking knowledge and learning [from the Ulama] until he
reached the required level, and subsequently, developed strong skills in it.
The daleel for this is what Abu Dawud has narrated in his ‘Sunan’ with a
strong isnad from ibn ‘Abbas, that the Prophet (S) said:
“You will hear, and it will be heard from you, and it will be heard from
those who hear from you.”
[To infer rulings], the generality of the words is taken into consideration,
and the fact that a particular people are being addressed [is ignored],
hence, it will not cease to be from the symbols of ‘Ilm in this Ummah
that those who come later take from those who preceded them.

The second characteristic is sincerity [for the student]. And it includes 2

meanings:
1) The Shaykh being suitable to be followed, in his conduct, manners,
etiquettes.
2) The Shaykh knowing the methods of teaching, so that he could
teach the student effectively, and know what would benefit him
and what would harm him, in accordance with the academic
upbringing [principles] mentioned by ash-Shatibi in al-Muwafaqaat.
 The Sixth Fundamental: Pg.22 (pdf)
To devote attention to [all] its arts when acquiring
[‘Ilm], and giving precedence to the most
important, then the next important
Ibn al-Jawzi said in ‘Said al-Khaatir’ (Seizing the thought): “To gather
[knowledge of] various sciences is commendable.”
From every art take [some] and do not be ignorant of it
For a free [soul] Is aware of the secrets

And the Shaykh of our shuyookh Muhammad ibn Mani’ says in ‘Irshaad
at-Tullab’ (Guidance for the students): “It does not befit a meritorious
person that he leaves out any of the beneficial sciences that help
understand the Quran & Sunnah, if he knows he has the ability to learn
it. And it is not acceptable that finds faults in the science he is ignorant
of, and looks down upon who has learnt it, as this is a flaw and a vice.
A wise person should either talk with knowledge, or remain silent with
forbearance, else he would come under the saying:

It (the news) has come to me that Sahl has dispraised out of ignorance
sciences that Sahl knows not
Sciences that had he known them he wouldn’t have detested them
But to be content with ignorance is easy
 Pg.23 (pdf)

Seeking knowledge of the different sciences of ‘Ilm is beneficial when

you observe two important matters:
1) To give precedence to the most important over the lesser important,
in terms of what a learner requires to fulfill [his] servitude to Allah.
2) His aim at the beginning of his journey should be to learn a concise
[text] in every field, until he finishes the various beneficial sciences, he
should [then] look to what suits his temper, and what he feels having
the ability to [acquire] it, and then study it thoroughly, whether it is one
science or more.

From the poetry of the Shinqitees whose author is unknown is:

If you want to acquire an art, then complete it

And from what is besides it, before completion, refrain!
Pertaining to acquiring different sciences together, prohibition has been
mentioned
[For] if the twins race each other, would never come out

And the one who finds in himself the ability to gather [more than one
science], he does so. And his case would be an exception from the
generalization.
 The Seventh Fundamental: Pg.24 (pdf)
To hasten in acquiring it, and to avail [one’s]
boyhood and youth
Ahmad said: “I do not draw resemblance of my youth except with
something that was on my sleeve, and it fell away.”
Knowledge in one’s youth is grasped quickly, and sticks and attaches
with greater strength.
Al-Hasan al-Basri said: “Knowledge in childhood, is like engraving on a
stone.”
The strength of the retention of knowledge [that is acquired] during
childhood, is like the strength of an engravement remaining intact on a
stone. The one who avails his youth, achieves his goal, and would value
his toil when he turns old.
Listen! Avail the [days of] youth oh boy!
It is in old age that people would commend the hardwork.

It shouldn’t be assumed from what has been mentioned that an elderly

person cannot learn, in fact, these are the companions of the
Messenger of Allah (S) who learnt when they were elderly, [as]
mentioned by al-Bukhari in ‘The Book of knowledge’ in his Sahih.
It is just that it is more difficult for an elderly person to learn – as
mentioned by al-Mawardi in ‘Adab ad-Dunya wa ad-Deen’ – due to lots
of preoccupations, overwhelming distractions, and abundance of
commitments. The one who is able to avoid these, attains ‘Ilm.
 The Eighth Fundamental: Pg.26 (pdf)
To adhere to acquiring it gradually, and avoid haste

‘Ilm cannot be acquired all at once, as one’s mind is not strong enough
to achieve that. Indeed, ‘Ilm has weight like the weight of a rock in the
hand of one holding it. Allah SWT says:
“We will cast on to you a weighty word (revelation)”, i.e. the Quran.
So, if this the description of the ‘eased’ Quran – as Allah says: “We
have made the Quran easy for remembrance.” – then what about
other sciences?!

And taking this into consideration, the revelation of the Quran

happened in parts as per the events & occurrences. As Allah SWT said:
“Those who disbelieved said, “Why has the Qur’ān not been revealed
to him all at once?” (It has been sent down) in this way (i.e. in parts)
so that We make your heart firm, and We revealed it little by little.”

This ayah is an evidence for [the fact that] one must adhere to
unhurriedness in seeking knowledge, and do so gradually, and avoid
hastiness, as mentioned by al-Khateeb al-Baghdadi in ‘al-Faqeeh wal-
Mutafaqqih’, and by ar-Raaghib al-Asfahani in the preface of
‘Jami’ at-Tafsir’.
From the poetry of ibn an-Nahhas al-Halabi is:
Something today, and tomorrow another similar to it
From the finest collections of ‘Ilm that are picked up
Through it, a person acquires wisdom
As a stream is not but a collection of dots.
 Pg.27 (pdf)

Adhering to unhurriedness in seeking knowledge and advancing

gradually in it implies that one should begin with the short texts that
have been authored in different fields, memorizing them and seeking
their explanations. And he should avoid reading the expansive works
that he hasn’t yet reached the level of.

And the one who attempts to look into the expansive works, could
hurt his faith, as crossing the [limits of] moderation in seeking
knowledge could lead to wasting it. From the great quotes of wisdom
is the saying of Abdul Kareem ar-Rifa’ee – one of the scholars in
Damascus of the Levant from the last century -: “The food of the
elders is poison for the little ones.”
 Pg.28 (pdf)
The Ninth Fundamental:
To be persevere in acquiring and propagating ‘Ilm
For no great matter is attainable except through
patience/perseverance, and the greatest thing through which a nafs
endures pursuing noble goals is training itself to be patient in
achieving them. This is why patience and perseverance were
prescribed to achieve basic Iman at times, and to achieve perfection in
Iman at other times. Allah SWT says:
“O believers! Patiently endure, persevere, stand on guard, and be
mindful of Allah, so you may be successful.”
And He SWT says: “And patiently stick with those who call upon their
Lord morning and evening, seeking His pleasure.”
Yahya ibn Abi Kathir said in the tafsir of this ayah: “These are the
sittings of Fiqh (‘Ilm).”
َ
ِ ‫الس َل‬ َّ ِ‫ فأُمِ رنا فِي َها ب‬،‫أما اآلية األولى‬
As for the first ayah, we have been commanded in it to be patient upon the
basic Iman, as has been narrated from the Salaf in its tafsir.
‫ف‬ َّ ‫ن‬ِ ‫جا َء َع‬
َ ‫ان ك ََما‬ ِ ‫ل اإل ِ ْي َم‬
ِ ‫الص ْبر ِ َعلى أ ْص‬
Al-Hasan said: “Be patient upon your religion and do not leave it during to .‫سير ِ ِه‬ ِ ‫في تَ ْف‬
hardship nor during prosperity.” َ ‫اص ِب ُروا َع َلى دِي ِنكُم َو ََل تَد َُع ْو ُه ل ِِش َّد ٍة َو ََل َر‬
.»‫خا ٍء‬ ْ « :‫ن‬
ُ ‫س‬ َ ‫ح‬
َ ‫ال ال‬ َ ‫َق‬

And no one can acquire ‘Ilm except through patience/perseverance.

Yahya ibn Kathir also said: “‘Ilm cannot be acquired along with comfort
of the body.”
So it is with patience that one gets rid of the adversity of ignorance,
and achieves the pleasure of ‘Ilm.
 Pg.29 (pdf)
And patience in ‘Ilm is of two types:
1) Patience in acquiring and learning it. So, memorization needs
patience, comprehension needs patience, attending the majalis of ‘Ilm
needs patience, and being mindful of the right of the shaykh needs
patience.
2) Patience in spreading and propagating it to its people, hence, sitting
for the students needs patience, making them understand needs
patience, and to forsake their mistakes needs patience.

And above both these types is to have perseverance in observing

these two types of patience, and being steadfast upon them.
Everyone makes strides/jumps towards the peak of greatness
But rare in men is steadfastness
 Pg.30 (pdf)
The Tenth Fundamental:
Adhering to the etiquettes of ‘Ilm
Ibn al Qayyim (R.A) says in his book ‘Madarij as-Saalikeen’: “The
etiquette of a man is the cause of his prosperity and success, and lack
of etiquette is the cause of his distress and perishing. For good of the
Dunya & Aakhirah hasn’t been attained through anything like adab,
and nothing has caused deprivation in the Dunya & Aakhirah like lack
of adab.
A person does not rise without adab Even if he was of a [noble] lineage
The only one who is deserving of ‘Ilm is the one who observes the
etiquettes of ‘Ilm related to himself, his lesson, and with his shaykh and
companion.
Yusuf ibn al-Hussain said: “It is through adab that you will understand ‘Ilm.”
That is because the one with adab is seen as someone deserving of being
given ‘Ilm. And the one who lacks adab, ‘Ilm is too noble to be wasted on
him.

And it due to this that the Salaf used to give utmost importance to adab
as they used to give to acquiring ‘Ilm.
Ibn Sireen said: “They (the Salaf) would learn conduct just as they would
learn ‘Ilm.”
In fact, some of the Salaf would give learning adab precedence over
learning ‘Ilm.
Maalik ibn Anas said to a boy from Quraish: “Oh my nephew! Learn adab
before you learn ‘Ilm.”
 Pg.31-32 (pdf)
And they would express their need for it.

Makhlad ibn Hussain said to ibn al-Mubarak one day: “We are more in
need of plenty of adab, than we are in need of plenty of ‘Ilm.”

And they would emphatically advise to acquire it, and guide towards it.
Maalik said: My mother would make me wear the turban and say to
me,“Go to Rabee’ah – that is [Rabee’ah] ibn Abdir Rahmaan, the Faqih
of the people of Madinah of his time – and learn from his adab before
his ‘Ilm.”

Many of the students of this era have been deprived of ‘Ilm due to
neglecting adab.
Al-Layth ibn Sa’d looked towards the people (students) of Hadith, and
he saw in them something, it was as if he disliked it, so he said:
“What is this! You are more in need of a little bit of adab than you are
in need of plenty of ‘Ilm.”
What would al-Layth say if he saw the state of many of the students
of knowledge in [our] time?!
 Pg.33 (pdf)
The Eleventh Fundamental:
To protect ‘Ilm from what is inappropriate;
[things] that go against decency and violate it
The one who doesn’t protect ‘Ilm, ‘Ilm wouldn’t protect him – as
ash-Shafi’ee said –; and the one who violates decency by falling into
what is inappropriate, he has dishonored ‘Ilm, and hasn’t revered it
[the way he should’ve] and has become useless. He would end up not
being attributed to ‘Ilm anymore.
Wahb ibn Munabbih said: An idle person cannot be from the wise.

The comprehensive definition of ‫( المروءة‬decency) – as mentioned by

ibn Taymiyyah the Grandfather in ‘al-Muharrar’, and his grandson
followed him [in that definition] in some of his Fatwas –: To employ
[ways] which beautify [one’s character] and adorn it, and to avoid
those which tarnish and stain it.
It was said to Abu Muhammad Sufyan ibn Uyaynah: You have inferred
everything from the Quran, so where is [the commandment to
observe] decency in it?
He said: In the ayah: “Be gracious, enjoin what is right, and turn away
from those who act ignorantly.”
In it is decency, and observing beautiful etiquettes, and noble manners.
 Pg.34 (pdf)

And amongst the individual adaab that a student should most strongly
adhere to is: observing decency and that which helps achieve it, and to
avoid matters that violate decency;
like shaving his beard,
or looking around too much while on a pathway,
or extending the feet in a gathering of people without the need or
compulsion to do so,
or accompanying vile, sinful, indecent, idle people,
or wrestling with children.
 The Twelfth Fundamental: Pg.35 (pdf)
Selecting a pious companionship in [seeking] ‘Ilm

To have a companion is an essential need in the hearts of people, hence,

a student needs to keep company with other students, so that this
companionship helps him acquire ‘Ilm, and strive in seeking it.
And companionship in pursuit of knowledge – if saved of troubles – is
beneficial in reaching the goal.
And it does not befit a person who aims for high [goals] except to select
pious companions who help him, as a close friend has influence on his
counterpart. Abu Dawud and at-Tirmidhi have narrated from
Abu Hurairah (R.A) that the Prophet (S) said: “A man is upon the deen
of his close friend. So let one of you check whom he takes as a close
friend.”
Ar-Raghib al-Asfahani says: “A companion doesn’t have influence on his
counterpart through speech and action alone, rather, by being looked
at as well.”
And [the student] should select for companionship someone he
accompanies for his goodness, not for [material] benefit, or pleasure.
As the contract of relationship is signed for three reasons: nobility,
benefit, and pleasure.
This was mentioned by the shaykh of our shuyookh Muhammad
al-Khadir ibn Hussain in “Rasail al-Islaah”.
So select a noble friend for companionship, for you will be known by
him.
 Pg.36 (pdf)

And ibn Mani’ said in ‘Irshad at-Tullab’ – advising the student of

knowledge – : “He should utmostly beware mingling with fools, and
people of shamelessness and brazenness, as well as those of a bad
reputation, and the weak-minded and dull ones; as mingling with them
is a cause of deprivation and misery for man.”
 The Thirteenth Fundamental: Pg.37 (pdf)
Striving in memorization of ‘Ilm, its revision, and asking
questions related to it
As acquiring it from the Shuyookh does not benefit without memorizing
it, revising it, and asking questions related to it, as these [three] earn the
heart of a student reverence for ‘Ilm; as he dedicates himself to it and
busies himself in [acquiring] it. For memorization is seclusion, and
revision is sitting with a companion, and asking is turning to a scholar.
And the ‘Ulama haven’t ceased to encourage and prescribe
memorization.
I heard our Shaykh ibn Uthaymeen say: “We memorized little, and read
a lot. And we benefitted from what we had memorized more than we
benefitted from what we read.”

And with revision, the life of ‘Ilm in one’s heart prolongs, and its
connection with it becomes stronger. And by ‘revision’ we mean mutual
study with fellows.
And we have been commanded to regularly revise the Quran which is
the easiest of sciences.
Al-Bukhari and Muslim narrated from ibn ‘Umar (R.A.) that the
Prophet (S) said: “The example of the person who knows the
Qur'an by heart is like the owner of tied camels. If he keeps
them tied, he will control them, but if he releases them, they
will run away."
 Pg.38 (pdf)

Ibn Abdil Barr said in his book ‘at-Tamheed’ [commenting] on this

hadith: “If the Quran that is eased for remembrance is like tied camels,
such that [only] the one who keeps them tied retains them, then what
about the other sciences?!”

And through asking questions related to ‘Ilm, its treasures are opened.
As aptness of the question is half of ‘Ilm, and [the books of] questions
that have been authored – like the questions narrated from Ahmad –
are a clear evidence for the great benefit asking questions has.

And these three matters with regards to ‘Ilm are like planting trees,
watering them, and cultivating them with what preserves their
strength and prevents disease. So memorization is planting ‘Ilm,
mutual revision is watering it, and asking about it is cultivating it.
 The Fourteenth Fundamental: Pg.39 (pdf)
Honoring the people of knowledge and revering them

The virtue of scholars is indeed great, and their occupation is that which
is very significant; as they are the fathers of the soul. The Shaykh is a
father of the soul, just as the parent is the father of the body. Hence, to
acknowledge the favor and virtue of teachers is an obligation.
Shu’bah ibn al-Hajjaj said: “Everyone I hear a hadith from, I am a slave to
him.”
And this meaning was inferred from the Quran by Muhammad ibn ‘Ali
al-Udfuwiy, as he said: “If a person learns from a scholar and benefits
from his fawaid, then he is a slave to him. Allah SWT says: “And when
Musa said to his servant,” who was Yusha’ ibn Noon, and he wasn’t
Musa’s slave, rather was his student, and his follower. So Allah called
him ‘his servant’ for this reason.

And the shariah has commanded [us] to be mindful of the rights of the
scholars, to honor, revere, and value them.
Ahmad has narrated in the ‘Musnad’ from Ubadah ibn as-Saamit (R.A.)
that the Prophet (S) said: “He is not from my Ummah who does not
respect our elder ones, doesn’t show mercy to our young ones, and
does not acknowledge the right of our scholars.”
And ibn Hazm has mentioned the consensus of the scholars pertaining
to [the obligation of] revering the ‘Ulama and honoring them.
 Pg.40 (pdf)

From the etiquettes that must be observed by the student with the
shaykh – which come under this principle – are:
• being humble to him,
• being attentive to him,
• not to turn away from him,
• being mindful of the etiquettes of addressing him,
• when he narrates something from [his shaykh] he should mention
him in high regard, without exaggerating, rather giving him his due
status, so that he does not disgrace him while trying to praise him,
• he should be thankful for the efforts of the shaykh in teaching, and
pray for him,
• he shouldn’t show that his shaykh is not indispensable [anymore],
• he shouldn’t wrong him with [his] speech or action,
• and he should be polite in rectifying his mistake if he falls into an
error.
 Pg.41 (pdf)

It is fitting to allude – concisely – to the understanding of [our]

obligation towards the errors of an ‘Aalim, which [comprises] 6
matters:
• To ascertain that a mistake has been committed by him.
• To ascertain that it indeed is an error. And this is the job of the
scholars well-grounded in knowledge, so they should be asked
about it.
• To cease to follow him in that mistake of his.
• To seek an excuse for him with a suitable explanation [for his
mistake].
• To advise him politely and in person, not harshly with vilification.
• To preserve his honor, hence, his status in the heart of the Muslims
must not be destroyed.

And amongst the things related to the reverence of the ‘Ulama that
[we] must beware is what apparently is reverence, but it ends up as
disgrace and insult; like swarming around the scholar, cramming him,
and forcing him to take the most difficult paths.
 The Fifteenth Fundamental: Pg.42 (pdf)
To refer the difficult and ambiguous issues
of ‘Ilm to its people
A person who reveres ‘Ilm, depends on the geniuses and
masters/experts from amongst the people of knowledge to solve its
difficult and ambiguous issues. And he does not indulge himself into
something he cannot bear; out of fear of attributing something to Allah
without ‘Ilm, and lying upon the deen. He fears Allah’s wrath before he
fears the whip of a ruler, for the ‘Ulama [if they speak] they speak with
‘ilm, and [if they keep silent], they keep silent with deep insight. So, if
they have spoken about a difficult issue, then speak with their words.
And if they have kept silent, then what was sufficient for them should be
sufficient for you, i.e. what prevented them from speaking should
prevent you from doing so as well.

From the most difficult of ambiguous issues are the fitan that happen
[amongst the people] and the new contemporary issues that increase
over time. Those who survive the fire of fitan, and are safe from the
heat of trials, are the ones who refer to the ‘Ulama, and adhere to their
opinion. And if he is doubtful about something in their opinion, he
thinks positively of them. So, he leaves his own opinion, and accepts
theirs. As their experience and information [is more than yours].
And if the ‘Ulama have differing opinions, he sticks to the opinion of
the majority, preferring [his] safety. As there is nothing as important as
safety.
 Pg.43 (pdf)
And how beautiful is the saying of ibn ‘Asim in ‘Murtaqa al-Wusool’:
“The obligation in issues difficult to understand is
to think positively about the people of ‘Ilm.”
And amongst the difficult issues is refuting the errors of ‘Ulama, and the
false opinions of the people of bid’ah and the adversaries. And this is
done only by ‘Ulama well-grounded [in knowledge].
This has been mentioned by ash-Shatibi in ‘al-Muwafaqat’ and ibn Rajab
in ‘Jami’ al-Uloom wal-Hikam’.
So the safe method is to present these [issues] to the well-grounded
‘Ulama, and to adhere to their opinions regarding them.
 The Sixteenth Fundamental: Pg.44 (pdf)
Respecting the gatherings of ‘Ilm, and revering its vessels

The gatherings of ‘Ulama are like the gatherings of the Prophets.

Sahl ibn ‘Abdillah said: “The one who wishes to look at the gatherings of
the Prophets should look at the gatherings of ‘Ulama.
A person comes and says: “O fulaan (so and so)! What do you say about
a person who has sworn such and such with regards to his wife?”
So he responds: His wife has been divorced.
And another comes and asks: “What do you say about a man who has
sworn such and such with regards to his wife?”
And he responds: “He doesn’t break his oath with such a statement.”
Such [insight] only belongs to a prophet or a scholar, so acknowledge it.

So it is incumbent upon a student to know the right of the gatherings of

‘Ilm. So he should
• sit in them in a mannered way, listening to the shaykh and looking at
him, and shouldn’t turn his sight away for him except for some need,
• nor should he react to any loud noise he hears,
• nor should he play around with his hands and feet,
• nor should he recline in front of his shaykh, nor lean on his arm.
• He shouldn’t clear his throat or move too often,
• nor should he talk to his neighbor.
• If he sneezes, he should lower his voice.
• If he yawns, he should cover his mouth after having repelling it as
much as he can.
 Pg.45 (pdf)

And from revering the gatherings of ‘Ilm is to respect the vessels in

which ‘Ilm is stored, which primarily are the books. So it is befitting for
a student of knowledge that he
• preserves, protects and respects his book, and takes care of it.
• He shouldn’t treat it like a box in which he puts his belongings.
• Nor should he treat it like a horn.
• And when he puts it back, he should do so with delicately and with
care. One day, Ishaq ibn Rahawaiyh threw a book he had in his hand.
Abu Abdillah Ahmad ibn Hanbal saw him, and became angry at him
saying: “Is that how the words of the righteous are treated?!”
• He shouldn’t lean upon his book,
• nor should he put it in his feet.
• And if he is reading it to a shaykh, he should lift it from floor and hold
it in his hands.
 The Seventeenth Fundamental: Pg.46 (pdf)
Defending ‘Ilm and its sources
‘Ilm has great sanctity, which requires that it be defended if something
inappropriate is said about its status. And this defence has manifested in
the [actions of] the people of knowledge in [different] forms; amongst
them are:
• Refuting the adversary. For whoever’s opposition to the Shariah is
proven clear, he will be refuted, no matter who he is; for the sake of
preserving the deen and out of sincerity for the Muslims.
• Abandoning the innovator; Abu Ya’laa al-Farraa’ has mentioned
consensus regarding this. So ‘Ilm is not acquired from the people of
innovation. But if one is compelled to do so, there is no harm, like it
was the case with narrating from them amongst the muhadditheen.
• Rebuking the student if he crosses his limits in his essay, or some sort
of dispute or lack of adab appears in his conduct.
And if the teacher required expelling the student from his majlis; as an
admonishment for him, he should do so, just as Sufyan did so, and
likewise would Shu’bah ibn al-Hajjaj do with ‘Affan ibn Muslim in his
dars.
And a student can also be admonished by not giving him any attention
and by not responding to him, as silence itself is an answer, as
al-Aa’mash said.
And we observed this a lot from a number of mashaykh, amongst
them is Shaykh ibn Baz. So many-a-times a questioner would ask him
a question that is not beneficial, so the shaykh would not respond to
him, and ask the reader to continue reading, or he would respond to
him opposite to what he intended [to get from the shaykh].
 Explanation of:

Khulasat
Ta’dheem al-‘Ilm
Summary of ‘Reverence of ‘Ilm’

6
 The Eighteenth Fundamental: Pg.48 (pdf)
To be watchful in asking a scholar
Out of avoiding agitating questions, and preserving the dignity of the
scholar. As from the questions are those which are intended to cause
unrest, provoke fitnah, and spread evil. And a person whom the ‘Ulama
notice asking such questions, he gets from them what he would dislike,
as was mentioned previously in [the chapter regarding] rebuking the
student. So it is very important to be watchful in asking a scholar. And
none is successful in being watchful except the one who applies 4
principles:

1. Reflecting on why he is asking the question. So his intention should be

to gain understanding and learn, not stubbornness or sarcasm, as the
one whose intention in questioning is evil, he is deprived of the
barakah of ‘Ilm, and is prevented from its benefit.
2. Intelligence with regards to what to ask. So do not ask about
something that doesn’t have any benefit, [which can be known] by
looking at your level, or at the question itself. [Some examples of that
are] asking about something that hasn’t occurred, or something that
cannot be mentioned to everyone, rather, it can be mentioned to a
particular people only.
 Pg.49 (pdf)

3. To be aware of the suitability of the shaykh’s state for answering your

question. So he shouldn’t ask him in a state that prevents him from
answering your question, such as being disturbed, or pondering over
something, of walking on the pathway, or riding his car. He should
rather wait for a time of the shaykh’s liking.
4. To be careful about the way of asking a question, by putting it forth
in a nice and mannered way. So the student should start by saying a
dua for the shaykh, and revere him while addressing him, and he
should not address him the way he addresses the people in the
market and various people amongst the masses.
 The Ninteenth Fundamental: Pg.50 (pdf)
To have deep love for ‘Ilm in the heart and its domination on it
Genuinely pursuing ‘Ilm necessitates love for it, and attachment of the
heart to it. And the slave cannot attain the rank of ‘Ilm until [he finds] his
greatest pleasure in it.
The pleasure of ‘Ilm can be acquired through 3 things, which were
mentioned by Abu ‘Abdillah ibn al-Qayyim:
1. Making the best effort and striving.
2. Genuinely pursuing [it]. Hence, he has complete focus in seeking it.
3. Correctness of the intention and sincerity.

And all these three aren’t achieved until one fends off all that attracts
the heart away [to something else].

The pleasure of ‘Ilm is even greater than the pleasure of rulership, which
many hearts long to attain, and for which massive amounts of wealth
are spend, and plenty of blood is spilled.

This is why the kings would yearn to attain the pleasure of ‘ilm, and
would feel lacking it, and seek to acquire it.
 Pg.51 (pdf)

It was said to Abu Ja’far al-Mansur – the famous Abbasid Caliph whose
kingdom stretched over the East and the West – :
“Is there a pleasure of the dunya that haven’t attained [yet]?”
He said – while he was upon his throne – :
“There is one quality; that I sit upon a large chair, and around me are
the people of hadith – i.e. students of knowledge –, and the Mustamli
says: Whom did you mention – may Allah have mercy in you –?”

Meaning: Then he would say, “So and so narrated to me, who said: So
and so narrated to me,” and he would mention the ahadith with the
isnad.

And whenever the heart is filled with the pleasure of ‘ilm, the pleasure
of [other] practices goes away, and the heart forgets it. In fact, pains
turn into pleasure with this pleasure [of ‘ilm].
 The Twentieth Fundamental: Pg.52 (pdf)
To preserve one’s time in [seeking] ‘Ilm
Ibn al-Jawzi said in his ‘Said al-Khaatir’: “Man should realise the
importcance of his time, and its value. And hence, he must not waste a
moment of his time in something that is not a Qurbah (what brings one
closer to Allah), and he should give precedence in his speech and ‘amal
to the best, and then the next best.
And due to this, the ‘Ulama have given great significance to time, so
much so that Muhmmad ibn ‘Abdil Baaqi al-Bazzar said: “I have never
wasted [even] an hour in amusement or playing.”

And Abul Wafaa ibn ‘Aqeel – who authored the book ‘al-Funoon’ in
800 volumes – said: “It is not permissible for me to waste [even] an
hour of my life.”
And they reached an extent that [books would be] read to them while
they were eating, rather, even when they were in the toilet.

So preserve your time O Taalib al ‘Ilm. The pious vizier Ibn Hubairah has
emphatically advised you in his saying:
Time is the most valuable thing I strived in preserving
And I find it the easiest thing for you to waste
 ‫الص ِة‬
‫خ َ‬ ‫تـ ََّم َ‬
‫ش ْر ُح ال ُ‬

‫ح ْم ُد لِ َّل ِه ا َّلذِي بِن ِْع َم ِت ِه تَت ُِّم‬

‫وال َ‬
‫ح ُ‬
‫ات‬ ‫الصالِ َ‬‫َّ‬
‫تـ َم شَرْ ح الخالصَة‬

‫وال َحمْد ّلِل الذي بنعْمَته ت َتم الصالحَات‬