The texts that students used to memorize in the past and the importance of memorization
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The questioner:
Shaykh 'Abd al-'Aziz, I do not know the texts (mutun) that you used to memorize, or that the predecessors used to memorize. What exactly are they? Can we define them?
The Shaykh:
We used to memorize Bulugh al-Maram by al-Hafiz Ibn Hajar. It is a good, beneficial, and concise book. We also memorized 'A'idat al-Hadith by the Hafiz, the scholar, Shaykh 'Abd al-'Aziz ibn 'Abd al-Ghani ibn 'Abd al-Wahid ibn Ma'di ibn Abi Muslim al-Maqdisi (may Allah have mercy on him). It is a good book, and its hadiths number slightly more than four hundred. It covers the two Sahihs; he compiled them from the two Sahihs (may Allah have mercy on him). There are some matters in it that may be from one of the two Shaykhs, al-Bukhari and Muslim, in the two Sahihs, but they are few. The majority are like what he (may Allah have mercy on him) mentioned, such as what the two Shaykhs agreed upon in al-Bukhari and Muslim.
Likewise, the Arba'in Ri'ayah and its completion by al-Rajab al-Jami', which is fifty hadiths. The Shaykhs used to teach these as well from the books of hadith. And so did Ma al-Taqa. Therefore, Ibn Taymiyyah (may Allah have mercy on him) was taught by the Shaykhs, and the others read it; some read it by looking at it, and some read it by memorizing it. Likewise, al-Mustaqna' in fiqh, which is at the level of al-Muqni', and this is the most common. In usul, al-Waraqat, and al-Usul by the author of al-Majmu', in usul al-fiqh, and in usul, and in the terminology of hadith, Nukhbat al-Fikr and its commentary, and al-Arfiyyah al-Hadith by al-'Iraqi. All of these were taught.
As for grammar, al-Arfiyyah by Ibn Malik was for the advanced students, the intermediate students read Qatr al-Nada by al-Hisham, and the beginners read al-Ajrumiyyah. I was among those who read this from our Shaykh, Shaykh Muhammad ibn 'Abd al-'Aziz, Shaykh Muhammad ibn Ibrahim (may Allah have mercy on him). I read al-Ajrumiyyah from him a lot, and also from Shaykh Muhammad ibn Faris in it. And I read from him (may Allah have mercy on him) Qatr al-Nada, and so on in al-Arfiyyah. A large group of brothers (may Allah have mercy on them with a wide mercy), yes.
The presenter:
May Allah reward you with good. They used to memorize the texts, O Shaykh 'Abd al-'Aziz.
The Shaykh:
So this is the difference between them. Our Shaykh (may Allah have mercy on him), Shaykh Muhammad, used to discuss this and emphasize it, because of the great benefit in memorization.
The presenter:
There is no doubt, and it truly opens the mind.
The Shaykh:
It does not have much benefit.
The presenter:
Yes, it means in.
The Shaykh:
Some said it is not knowledge with its retention. What is knowledge is only what the chest retains, meaning memorization is a great foundation for knowledge. The one who does not have preserved sciences may be weak in seeking issues and memorizing them, and in his ability to extract issues. But if he has principles in fiqh and hadith, they help him in seeking issues from their sources.
The presenter:
And the problem, O Shaykh 'Abd al-'Aziz, is that now memorization is truly not preserved by the means of modern education, unfortunately.
The Shaykh:
And so knowledge has decreased.
The presenter:
Therefore, before eating.
The Shaykh:
You find a graduate from the universities with big things, a doctorate and a master's, but his knowledge is little because he forgot that. He memorized it and then engaged in other occupations, so the knowledge decreases. And knowledge always needs memorization, and discussion and study between him and his colleagues, and reviewing books, and caring for the library. All of this needs the treasure of knowledge. If he finishes his studies and engages in administrative work or other things that occupy him from reading and studying, the knowledge decreases and he forgets much of it.
The presenter:
Good evening.
The Shaykh:
We said, Allah does not know this knowledge.
The presenter:
The student is on memorization, on. The stability of the sciences.
The Shaykh:
With his knowledge.
The presenter:
That he cares about the work.
The Shaykh:
And.
The presenter:
He is a high example in preserving what Allah has made obligatory and staying away from what Allah has forbidden.
The Shaykh:
Yes.
The presenter:
In the prayer in congregation.
The Shaykh:
Yes.
The presenter:
And we enjoin the known.
The Shaykh:
Yes.
The presenter:
And the call to Allah.
The Shaykh:
Yes.
The presenter:
And we advise our brothers from the colleagues and others.
The Shaykh:
Yes.
The presenter:
When the student of knowledge is concerned with these matters, it is more and more complete for Allah's success for him.
The Shaykh:
And his memorization of the landmarks and spreading of the knowledge, and so on the study with his colleagues and not being arrogant. He used to study with the colleagues and ask them about what was difficult for him, and he would benefit them and they would benefit him. And so on the care for the teachers, and he used to ask them and be humble and humble before them until he benefits from them. All of this is among the causes of acquisition. If a person is afflicted with turning away or with arrogance, his harvest from knowledge decreases, and perhaps he forgets what he has as a punishment for him.
The presenter:
This confirms what is narrated from Ibn 'Abbas (may Allah be pleased with him) when he was asked about his knowledge, he said: A tongue that asks and a heart that retains.
The Shaykh:
Correct, all of this is correct, but the chain is not mentioned, but it is correct, the meaning is correct. Yes.
The presenter:
with us.
The Shaykh:
And he (may Allah have mercy on him) used to sit at the doors of the great Companions until they came out to assign them. When they came out, it was hard for them to sit at the door, so he said: We hoped for them, and he said: For the shortness of knowledge. So he used to follow them and walk with them until he asked them about the hadiths of the Messenger (peace and blessings be upon him) with Zayd ibn Thabit and 'Ubayd ibn Ka'b and their like.
I advise all students and all conditions to be humble and to strive in asking the people of knowledge about the important issues, and to search with the colleagues and remind the colleagues about what is difficult and also benefit the colleagues about what they have. So this is what the student of knowledge should do. And the most important of that is that he acts, that he acts, that he acts with his knowledge, and that he fears Allah in that, and that he advises his brothers, and that he commands them with what is right, and forbids them from what is wrong, and does not refuse in any place according to the capacity.
Shaykh 'Abd al-'Aziz, I do not know the texts (mutun) that you used to memorize, or that the predecessors used to memorize. What exactly are they? Can we define them?
The Shaykh:
We used to memorize Bulugh al-Maram by al-Hafiz Ibn Hajar. It is a good, beneficial, and concise book. We also memorized 'A'idat al-Hadith by the Hafiz, the scholar, Shaykh 'Abd al-'Aziz ibn 'Abd al-Ghani ibn 'Abd al-Wahid ibn Ma'di ibn Abi Muslim al-Maqdisi (may Allah have mercy on him). It is a good book, and its hadiths number slightly more than four hundred. It covers the two Sahihs; he compiled them from the two Sahihs (may Allah have mercy on him). There are some matters in it that may be from one of the two Shaykhs, al-Bukhari and Muslim, in the two Sahihs, but they are few. The majority are like what he (may Allah have mercy on him) mentioned, such as what the two Shaykhs agreed upon in al-Bukhari and Muslim.
Likewise, the Arba'in Ri'ayah and its completion by al-Rajab al-Jami', which is fifty hadiths. The Shaykhs used to teach these as well from the books of hadith. And so did Ma al-Taqa. Therefore, Ibn Taymiyyah (may Allah have mercy on him) was taught by the Shaykhs, and the others read it; some read it by looking at it, and some read it by memorizing it. Likewise, al-Mustaqna' in fiqh, which is at the level of al-Muqni', and this is the most common. In usul, al-Waraqat, and al-Usul by the author of al-Majmu', in usul al-fiqh, and in usul, and in the terminology of hadith, Nukhbat al-Fikr and its commentary, and al-Arfiyyah al-Hadith by al-'Iraqi. All of these were taught.
As for grammar, al-Arfiyyah by Ibn Malik was for the advanced students, the intermediate students read Qatr al-Nada by al-Hisham, and the beginners read al-Ajrumiyyah. I was among those who read this from our Shaykh, Shaykh Muhammad ibn 'Abd al-'Aziz, Shaykh Muhammad ibn Ibrahim (may Allah have mercy on him). I read al-Ajrumiyyah from him a lot, and also from Shaykh Muhammad ibn Faris in it. And I read from him (may Allah have mercy on him) Qatr al-Nada, and so on in al-Arfiyyah. A large group of brothers (may Allah have mercy on them with a wide mercy), yes.
The presenter:
May Allah reward you with good. They used to memorize the texts, O Shaykh 'Abd al-'Aziz.
The Shaykh:
So this is the difference between them. Our Shaykh (may Allah have mercy on him), Shaykh Muhammad, used to discuss this and emphasize it, because of the great benefit in memorization.
The presenter:
There is no doubt, and it truly opens the mind.
The Shaykh:
It does not have much benefit.
The presenter:
Yes, it means in.
The Shaykh:
Some said it is not knowledge with its retention. What is knowledge is only what the chest retains, meaning memorization is a great foundation for knowledge. The one who does not have preserved sciences may be weak in seeking issues and memorizing them, and in his ability to extract issues. But if he has principles in fiqh and hadith, they help him in seeking issues from their sources.
The presenter:
And the problem, O Shaykh 'Abd al-'Aziz, is that now memorization is truly not preserved by the means of modern education, unfortunately.
The Shaykh:
And so knowledge has decreased.
The presenter:
Therefore, before eating.
The Shaykh:
You find a graduate from the universities with big things, a doctorate and a master's, but his knowledge is little because he forgot that. He memorized it and then engaged in other occupations, so the knowledge decreases. And knowledge always needs memorization, and discussion and study between him and his colleagues, and reviewing books, and caring for the library. All of this needs the treasure of knowledge. If he finishes his studies and engages in administrative work or other things that occupy him from reading and studying, the knowledge decreases and he forgets much of it.
The presenter:
Good evening.
The Shaykh:
We said, Allah does not know this knowledge.
The presenter:
The student is on memorization, on. The stability of the sciences.
The Shaykh:
With his knowledge.
The presenter:
That he cares about the work.
The Shaykh:
And.
The presenter:
He is a high example in preserving what Allah has made obligatory and staying away from what Allah has forbidden.
The Shaykh:
Yes.
The presenter:
In the prayer in congregation.
The Shaykh:
Yes.
The presenter:
And we enjoin the known.
The Shaykh:
Yes.
The presenter:
And the call to Allah.
The Shaykh:
Yes.
The presenter:
And we advise our brothers from the colleagues and others.
The Shaykh:
Yes.
The presenter:
When the student of knowledge is concerned with these matters, it is more and more complete for Allah's success for him.
The Shaykh:
And his memorization of the landmarks and spreading of the knowledge, and so on the study with his colleagues and not being arrogant. He used to study with the colleagues and ask them about what was difficult for him, and he would benefit them and they would benefit him. And so on the care for the teachers, and he used to ask them and be humble and humble before them until he benefits from them. All of this is among the causes of acquisition. If a person is afflicted with turning away or with arrogance, his harvest from knowledge decreases, and perhaps he forgets what he has as a punishment for him.
The presenter:
This confirms what is narrated from Ibn 'Abbas (may Allah be pleased with him) when he was asked about his knowledge, he said: A tongue that asks and a heart that retains.
The Shaykh:
Correct, all of this is correct, but the chain is not mentioned, but it is correct, the meaning is correct. Yes.
The presenter:
with us.
The Shaykh:
And he (may Allah have mercy on him) used to sit at the doors of the great Companions until they came out to assign them. When they came out, it was hard for them to sit at the door, so he said: We hoped for them, and he said: For the shortness of knowledge. So he used to follow them and walk with them until he asked them about the hadiths of the Messenger (peace and blessings be upon him) with Zayd ibn Thabit and 'Ubayd ibn Ka'b and their like.
I advise all students and all conditions to be humble and to strive in asking the people of knowledge about the important issues, and to search with the colleagues and remind the colleagues about what is difficult and also benefit the colleagues about what they have. So this is what the student of knowledge should do. And the most important of that is that he acts, that he acts, that he acts with his knowledge, and that he fears Allah in that, and that he advises his brothers, and that he commands them with what is right, and forbids them from what is wrong, and does not refuse in any place according to the capacity.
Source
صفحات من رحلتي العلمية [ صفحات من حياة الشيخ ابن باز ]، صفحات من حياة الشيخ عبد العزيز بن عبد الله بن باز — islamhouse.com (22:39)
The Arabic text is a machine transcription of the audio recording.