From grammar, you take some sciences and some texts that become a means for you to understand those goals and become proficient in them.

From mustalah, you take some sciences, texts, and memorised materials to understand those goals in hadith, defects in hadith, and research. Research is important, as it is also part of hadith sciences and mustalah. With mustalah, you recognise hadith; it is a means for it. Hadith terminology and principles of hadith (usul al-hadith). Just as with principles of Islamic jurisprudence (usul al-fiqh) you recognise fiqh and understand what is necessary for it. And with grammar, you understand through various means in this and other fields. Usul is included in that. Mustalah, with some of its terms, is included in that. Aqidah, tafsir, all of them, and the Arabic language. From morphology (tasrif), you take what Allah makes easy of the morphological words. If a person, for example, takes in usul al-fiqh something like the treatise of Ibn 'Uthaymeen" (Al-Usul min 'Ilm Al-Usul), and also takes "Mudhakkirah Usul Al-Fiqh" and understands these two books, and adds to them the poem of Al-'Imreeti with its understanding, or "Al-Waraqat" which is its origin, he will have taken enough good in this area. He will add to it through his own research. He will need and be compelled to add to it consensus (ijma') in usul, add sciences like "Ar-Risalah" of Ash-Shafi'i, reading in "Ihkam Al-Ahkam" of Ibn Hazm, like the book "Rawdhat An-Nadhir" — he will read in it. He needs to look at them. Like "Ma'alim fi Usul Al-Fiqh" by Al-Jayzani, which contains good statements. We say good. And similar things he adds to them. There are brief research works in usul that he may look at, but the origin and foundation are with him, and he understands with them. "Summary of Hadith Sciences" (Ikhtisar 'Ulum Al-Hadith) in mustalah, and this blessed poem which is Al-Bayquniyyah. This is a blessed poem. Subhan Allah! It contains blessing. It came as just over thirty lines, as its author mentioned. Yet if the beginner student understands it, studies it, and the student understands it well, and it becomes clear to him, it opens his mind to hadith sciences. "Nukhbat Al-Fikr" is good, and Adh-Dhahabi's "Al-Mooqidhah" — easy and good. Take "Al-Mooqidhah" and add good comments to it without confusing or expanding too much. And likewise, may Allah bless you, if he wants to read "Qasb As-Sukkar" because it is easy for him, he memorises it and recites it melodiously along his way — good. These things benefit you and are foundations. You can understand "Tadrib Ar-Rawi" if you read or look into it. When you study it, you can teach it easily. Before that, you can look at the text itself, "Taqrib An-Nawawi." We have read it. It is a good book, "At-Taqrib." Add comments to it, and take from "At-Tadrib" with brief commentary — it becomes excellent for the student. As-Suyuti expanded greatly in "At-Tadrib." He expanded a lot, which might confuse the beginner. But if you take a paragraph from "At-Taqrib" and analyse it in ways the student understands, then move to another paragraph, and so on through its sections until you complete the sections of "Taqrib An-Nawawi" — all these are beautiful. Others can be easily added to them, and the student will open his way. If he remains on his path, and if Allah decrees for him — even if he faces a crisis of knowledge — the foundations of knowledge will open his way wherever he is, if he is one with strong drive and Allah does not busy him with fitnah. He will open his way, and before he knows it, he will have taken a good portion of knowledge that elevates him, making him beneficial for himself and the Muslims, if Allah wills. Do not become distracted by logic (Al-mantiq). They exaggerate it, indeed they exaggerate it. Do not worry about their definitions. The definitions of logic are all exaggerated.