Reading and commentary on the poet's introduction: To be certain that the honor of knowledge follows the honor of its subject, and that there is no subject greater or more noble than the One who possesses these attributes
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The reader: "To be certain that the honor of knowledge follows the honor of its subject, and that there is no subject greater or more noble"
The Shaykh : and no subject
The reader: "and no subject greater or more noble"
The Shaykh : greater
The reader: "greater, and more noble than the One who possesses these attributes, who is the possessor of the most beautiful names and the highest attributes, and that its honor is also according to the need for it, and that the souls' need is never"
The Shaykh : never
The reader: "never for anything greater than for knowing their Creator and Fashioner, and loving Him and remembering Him and rejoicing in Him, and seeking the means to Him and nearness with Him".
The Shaykh : So these are two beneficial principles: knowledge is honored by the honor of its subject, is that not so? I mean, look at the subject of knowledge; the honor of knowledge is by the honor of its subject, and it is known that the most honorable and highest thing is knowing Allah the Exalted by His names and attributes. For this reason, the knowledge of tawhid (the oneness of Allah) is the greatest jurisprudence; the scholars call it the greatest jurisprudence: the knowledge of knowing Allah the Exalted by His names and attributes is the greatest jurisprudence. As for the knowledge of His rulings related to the actions of His servants, that is the lesser jurisprudence. In relation to jurisprudence, knowledge is also honored by another honor, which is the people's need for it. So whenever people need knowledge, seeking it is more honorable than seeking anything else, because knowledge that is not needed is a waste. You learn something that people do not need; this is a waste of time, and there is no honor in this knowledge. The author has now benefited us, may Allah have mercy on him, by stating that knowledge is honored by what? By two things: the honor of the subject and the people's need for it. Yes, correct.
The Shaykh : and no subject
The reader: "and no subject greater or more noble"
The Shaykh : greater
The reader: "greater, and more noble than the One who possesses these attributes, who is the possessor of the most beautiful names and the highest attributes, and that its honor is also according to the need for it, and that the souls' need is never"
The Shaykh : never
The reader: "never for anything greater than for knowing their Creator and Fashioner, and loving Him and remembering Him and rejoicing in Him, and seeking the means to Him and nearness with Him".
The Shaykh : So these are two beneficial principles: knowledge is honored by the honor of its subject, is that not so? I mean, look at the subject of knowledge; the honor of knowledge is by the honor of its subject, and it is known that the most honorable and highest thing is knowing Allah the Exalted by His names and attributes. For this reason, the knowledge of tawhid (the oneness of Allah) is the greatest jurisprudence; the scholars call it the greatest jurisprudence: the knowledge of knowing Allah the Exalted by His names and attributes is the greatest jurisprudence. As for the knowledge of His rulings related to the actions of His servants, that is the lesser jurisprudence. In relation to jurisprudence, knowledge is also honored by another honor, which is the people's need for it. So whenever people need knowledge, seeking it is more honorable than seeking anything else, because knowledge that is not needed is a waste. You learn something that people do not need; this is a waste of time, and there is no honor in this knowledge. The author has now benefited us, may Allah have mercy on him, by stating that knowledge is honored by what? By two things: the honor of the subject and the people's need for it. Yes, correct.