Indexed OCR Text

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Hadith 1370
وعن أبي هريرة ﴿هُ: أَنَّ رسولَ اللهِ ﴿ قَالَ: ((كَانَ رَجُلٌ يُدَايِنُ النَّاسَ، وَكَانَ يَقُولُ لِفَتَاهُ:
إِذَا أَتَيْتَ مُعْسِراً فَتَجَاوَزْ عَنْهُ ، لَعَلَّ اللهَ أنْ يَتَجَاوَزَ عَنَّا، فَلَقِيَ اللهَ فَتَجَاوَزَ عَنْهُ )) متفقٌ عَلَيْهِ .
Abū Hurayrah
narrates that the Messenger of Allah
said: "There
was a person who used to give people on credit. He used to say to his son:
'When you come across someone in financial difficulty, pardon him, perhaps
Allah will pardon us.' When he met Allah, He pardoned him." (Bukhārī,
Muslim, Nasa'ī, Ahmad)
Commentary
The hadith teaches us that if a Muslim learns to overlook the weaknesses of others and forgives
them, Allah & will overlook his shortcomings and forgive him when he is most in need of it.
Additional Points
v One should never regard any action as insignificant because it can be the cause of one's
forgiveness in the Hereafter.
V Allah &s rewards a person in the Hereafter according to his actions in this world.
Hadith 1371
: : (( حُوسِبَ رَجُلٌ مِمَّنْ كَانَ قَبْلَكُمْ
وعن أبي مسعود البدريِّ وَّهُ قَالَ : قَالَ رسول الله
، فَلَمْ يُوجَدْ لَهُ مِنَ الخَيْرِ شَيْءٌ ، إِلَّ أَنَّهُ كَانَ يُخَالِطُ النَّاسَ وَكَانَ مُوسِراً، وَكَانَ يَأْمُرُ غِلْمَانَهُ
أنْ يَتَجَاوَزُوا عَنِ المُعْسِر. قَالَ اللهُ وَ: نَحْنُ أَحَقُّ بذلِكَ مِنْهُ؛ تَجَاوَزُوا عَنْهُ)) رواه مسلم .
Abū Mas'ūd al-Badrī
narrates that the Messenger of Allah
said: "A
person from the nations before you was called to account. Not a single
good deed of his was found, except that, being wealthy, he used to deal
with people (in business) and he used to order his sons to pardon those in
financial difficulties. Allah said: 'We have a greater right to pardon than
him. Pardon him." (Muslim, Ahmad, Bayhaqī)
Commentary
The Messenger of Allah
would narrate incidents of previous nations in order to encourage
the Sahabah e towards good actions because it is in the nature of man to be touched when
hearing of the noble actions of others.

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The hadith confirms the verse of the Qur'an,
﴿وَلْيَعْفُوْا وَلْيَصْفَحُوْا آَلَا تُحِبُّوْنَ آَنْ يَّغْفِرَ اللهُ لَكُمْ﴾
"Forgive and overlook. Do you not love that Allāh forgives you?" (Sūrah Nūr, 22)
Hadith 1372
وعن حذيفة ﴿لَهُ قَالَ: أَتَي اللهُ تَعَالَى بِعَبْدٍ مِنْ عِبَادِهِ آَتَاهُ اللهُ مَالاً ، فَقَالَ لَهُ : مَاذَا عَمِلْتَ في
الدُّنْيَا؟ قَالَ : (( وَلاَ يَكْتُمُونَ اللهَ حَدِيثاً)) قَالَ: يَا رَبِّ آتَيْتِي مَالَكَ، فَكُنْتُ أَبَايِعُ النَّاسَ ،
وَكَانَ مِنْ خُلُقِي الجَوَازُ ، فَكُنْتُ أَنَسَّرُ عَلَى الْمُوسِرِ، وَأَنْظِرُ المُعْسِرَ . فَقَالَ الله تَعَالَى: ((
أَنَا أَحَقُّ بِذا مِنْكَ تَجَاوَزُوا عَنْ عَبْدِي )) فَقَالَ عُقْبَةُ بن عامِرٍ ، وأبو مسعودٍ الأنصاريُّ
ـة . رواه مسلم .
هكَذا سَمِعْنَاهُ مِنْ في رسولِ الله
Hudhayfah 4% narrates: "One of the servants to whom Allah had given
wealth will be brought forward and He will ask him: "What did you do in
the world?" He will say - and they cannot conceal anything from Allah
- "O my Sustainer, You granted me wealth and I used to do business with
people. It was part of my nature to overlook. I used to be lenient with the
wealthy, and I used to give respite to those in difficulty." Allah &'s will
say: "I have a greater right to do so than you. Pardon My servant." 'Uqbah
ibn 'Amir & and Abu Mas'ud dos said: "This is how we heard it from the
mouth of the Messenger of Allah
." (Muslim)
Hadīth 1373
وعن أَبي هريرة ◌ِ لَّهُ قَالَ: قَالَ رسول الله ﴿: ((مَنْ أَنْظَرَ مُعْسِراً، أَوْ وَضَعَ لَهُ ، أظَلَّهُ اللهُ
يَومَ القِيَامَةِ تَحْتَ ظِلِّ عَرْشِهِ يَومَ لا ظِلَّ إِلَّ ظِلَّهُ)) رواه الترمذي ، وقال : (( حديث حسن
صحيح )) .
Abū Hurayrah
narrates that the Messenger of Allah
said: "One who
gives respite to a person in difficulty or waives his debt, Allah will provide
him with shade on the day of Qiyamah beneath the shade of His Throne.
It will be a day when there will be no shade except His shade." (Tirmidhi,
Ahmad, Ibn Mājah)

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Commentary
The hadith teaches us that by giving respite to one in difficulty and relieving him from the
worry of his debts, one will be saved from the heat of the sun on that day when it will be a
mile above the heads of man and people will be drowning in their perspiration.
Hadith 1374
، اشْتَرَى مِنْهُ بَعِيراً، فَوَزَنَ لَهُ فَأَرْجَحَ . متفقٌ عَلَيْهِ .
: أنَّ النبيَّ
وعن جابر رضي
Jābir 4
narrates that the Messenger of Allah
purchased a camel from
him. He then weighed the amount to pay him, and gave extra. (Bukhārī,
Muslim)
Commentary
The scholars of hadith state that this hadith is a reference to the incident when the Muslims
were returning from the battle of Dhat al-Riga' and Jābir's
camel was moving slowly. The
Messenger of Allah
urged it along and it began to run. The Messenger of Allah
then
requested to purchase it from Jabir a.s. He accepted the offer but requested for permission to
ride it back to Madinah Munawwarah. When Jabir Ag
later brought the camel, the Messenger
of Allāh
paid the price, gave him an extra amount as a gift and then returned the camel
to him.
The incident teaches us that it is desirable for the purchaser to pay an extra amount to the
seller. The seller should also endeavour to give an extra amount of the merchandise to the
purchaser or lower the purchase price. Such noble conduct will engender mutual love.
Additional Points
v Bargaining is permissible provided it does not lead to disputes and ill-feelings between
the parties in the transaction.
Hadith 1375
هُ قَالَ : جَلَبْتُ أَنَا وَمَخْرَمَةُ العَبْدِيُّ بَزّاً مِنْ هَجَرَ ، فَجَاءنا
وعن أَبِي صَفْوَان سُوِيْدِ بنِ قيسٍ ﴾
النبيُّ ﴿، فَسَاوَمَنَا بَسَرَاوِيلَ، وَعِنْدِي وَزَّانٌ يَزِنُ بِالأَجْرِ ، فَقَالَ النَّبِيُّ :﴿ لِلْوَزَّانِ: (( زِنْ
وَأَرْجِحْ )) رواه أبو داود ، والترمذي وقال : (( حديث حسن صحيح )) .
Abū Safwan Suwayd ibn Qays &
narrates: "Makhramah al-'Abdī and I
brought some garments from Hajar. The Messenger of Allah
came to
us and discussed the price of a trouser with us. I had a person who was

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paid to weigh. The Messenger of Allah
said to him: 'Weigh and give
extra." (Abū Dāwūd, Tirmidhī, Ibn Mājah)
Commentary
This hadith teaches us the following laws regarding transactions:
1. The price must be agreed upon before the merchandise is handed over. If the price is not
fixed in advance, it often leads to disputes. Such a transaction will be regarded as bay' fāsid
(a corrupt transaction).
2. It is established that the Messenger of Allah
bought trousers. However, there are no
sahih narrations to show that he actually wore them.
As a summary to this chapter, we should understand that adopting the sublime teachings of
the Messenger of Allah
in our business dealings will lead to a better society and encourage
non-Muslims towards Islam. History has proven that, in many parts of the world, people were
positively affected by the principles and integrity of the Muslims in their business dealings
and this led to them accepting Islam in large numbers.
كتَابُ العِلم
THE BOOK OF KNOWLEDGE
CHAPTER 241
باب فضل العلم
Chapter on the virtue of knowledge
Introduction
Knowledge in this context refers to Islamic knowledge, namely the Qur'an, Sunnah, Figh
and all those branches of knowledge which assist in understanding these three sources of
knowledge. Knowledge is the means by which a person can recognise Allah & and become
a perfect human being. It is the foundation of all righteous actions. Without it, one will
easily fall into innovations.

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قَالَ اللهُ تَعَالَى : ﴿وَقُلْ رَّبِّ زِدْنِىْ عِلْمًا﴾ (طه: ١١٤)،
Allāh & says: "And say: 'O my Sustainer! Increase me in knowledge."
(Sūrah Țā Hã, 114)
وقال تَعَالَى: ﴿قُلْ هَلْ يَسْتَوِى الَّذِيْنَ يَعْلَمُوْنَ وَالَّذِيْنَ لَا يَعْلَمُوْنَ﴾ (الزمر: ٩)،
Allāh & says: "Say: 'Are those who have knowledge equal to those who
have no knowledge?"" (Sūrah al-Zumar, 9)
وقال تَعَالَى: ﴿يَرْفَعَ اللهُ الَّذِيْنَ أُمَنُوْا مِنْكُمْ وَالَّذِيْنَ أُوْتُوا الْعِلْمَ دَرَجُتِ﴾ ( المجادلة :
١١ ) ،
Allāh &s says: "Allah will raise the ranks of those who believe among you
and those who have been given knowledge." (Sūrah al-Mujādalah, 11)
وقال تَعَالَى: ﴿ إِنَّمَا يَخْشَى اللهَ مِنْ عِبَادِهِ الْعُلَمْؤُا﴾ (فاطر: ٢٨).
Allāh &s says: "From among His servants, it is those who have knowledge
that fear Allah." (Sūrah Fāțir, 28)
Hadith 1376
: (( مَنْ يُرِدِ اللهُ بِهِ خَيْراً يُفَقِّهْهُ في الدِّينِ )) .
وعن معاوية ريّهُ قَالَ : قَالَ رسول الله
متفقٌ عَلَيْهِ .
Mu awiyah 4% narrates that the Messenger of Allah
said: "When Allāh
desires good for a person, He bestows him with profound understanding
of the religion." (Bukhārī, Muslim, Ahmad, Ibn Mājah)
Commentary
This hadith highlights the virtue of knowledge. It encourages us to gain profound understanding
of knowledge because such understanding will guide a person to obey Allah &s. The hadith
also indicates that beneficial knowledge is a sign of the good fortune of a person and that
Allah &s has desired goodness for him. Sufyan Thawrī &> stated, "I do not know of anything
more virtuous than acquiring knowledge."
The "profound understanding of the religion" is referred to as faqahah and one who is blessed

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with this is called a faqīh. Hasan Basrī > stated:
إنما الفقيه الزاهد في الدنيا الراغب في الآخرة البصير بدينه المداوم على عبادة ربه الورع الكاف
نفسه عن أعراض المسلمين العفيف عن أموالهم الناصح لجماعتهم
A faqīh is one who turns away from the world, is desirous of the Hereafter,
has profound understanding of his religion, is continuously engaged in the
worship of His Sustainer, is abstinent, does not cause any harm in respect of
the Muslims, abstains from their wealth, and is a well-wisher for them all.
Those who are blessed with the understanding of religion are fortunate indeed.
"Religion" here consists of three components as explained in the hadith when Jibrail
ER met
with the Messenger
and posed certain questions. These are as follows:
1. Īmān (beliefs): This refers to understanding of one's beliefs, knowing the viewpoints of the
pious predecessors and believing in them firmly, and having knowledge of those who are
opposed to such beliefs and why their incorrect beliefs contradict the Qur'an and Sunnah.
2. Islam (the outward actions): This includes knowledge of jurisprudence as well as its
principles, the laws of worship, social and monetary dealings, permissible and impermissible
actions and the Islamic penal code.
3. Ihsan (the condition of the heart): This entails understanding the realities of īman and
knowing the path to reach Allah &, which is referred to as sulūk.
Hadith 1377
: (( لا حَسَدَ إِلاَّ فِي اثْنَيْنِ: رَجُلٌ آتَاهُ اللهُ
وعن ابن مسعود رضيّهُ ، قَالَ : قَالَ رسول الله
مَالاً ، فَسَلَّطَهُ عَلَى هَلَكَتِهِ فِي الحَقِّ ، وَرَجُلٌ آتَاهُ اللهُ الحِكْمَةَ ، فَهُوَ يَقْضِي بِهَا وَيُعَلِّمُهَا ))
. متفقٌ عَلَيْهِ .
والمراد بالحسدِ : الغِبْطَةُ ، وَهُوَ أَنْ يَتَمَنَّى مِثله .
Ibn Mas'ud dog narrates that the Messenger of Allah
said: "Jealousy is
not permitted except in two cases: for a person to whom Allah gave wealth
and enabled him to use it for the truth; and for a person to whom Allah
gave wisdom and he judges by it and teaches it." (Bukhārī, Muslim, Ibn Mājah)
Jealousy means envy which is to desire something similar.

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Commentary
The hadith teaches us that a Muslim should always seek knowledge, practise upon it and
impart it to others.
According to many verses of the Qur'an and various ahadith, jealousy is known to be an evil
trait and is therefore absolutely forbidden. For this reason, the scholars have given alternative
explanations for this hadith:
1. Jealousy here refers to ghibtah (envy), as Imam Nawawī > explained. There is a difference
between jealousy and envy. One who is jealous in respect of the bounty of another feels
that the latter should be deprived of it, while one who is envious simply desires that he
too should be blessed with it. Ghibtah is permissible in worldly matters and commendable
in religious matters.
2. It does not mean that jealousy is permissible, but explains the scenario if it had been
permissible.
The word "truth" has been included in the context of spending because people generally
squander their wealth in wrong avenues. Therefore one can only be worthy of envy when
he spends his money in good causes and does not waste it.
"Wisdom" refers to the understanding of the Qur'an as mentioned in another narration, since
the Qur'an is the source of all goodness.
Hadith 1378
وعن أَبي موسى ◌ِلَّهُ، قَالَ: قَالَ النبيُّ :﴿ه: ((مَثَلُ مَا بَعَثَنِي اللـه بِهِ مِنَ الهُدَى وَالعِلْمِ كَمَثَلِ
غَيْثِ أصَابَ أرْضاً ؛ فَكَانَتْ مِنْهَا طَائِفَةٌ طَيٌِّ قَبِلَتِ المَاءَ فَأَنْبَتِ الكَلَ ، وَالعُشْبَ الكَثِيرَ ،
وَكَانَ مِنْهَا أَجَادِبُ أَمْسَكَتِ المَاءَ ، فَفَعَ اللهُ بِهَا النَّاسَ، فَشَرِبُوا مِنْهَا وَسَقَوْا وَزَرَعُوا، وَأَصَابَ
طَائِفَةً مِنْهَا أُخْرَى إِنَّمَا هِيَ قِيَعَانٌ؛ لا تُمْسِكُ مَاءً وَلاَ تُنْبِتُ كلَّ، فَذَلِكَ مَثَلُ مَنْ فَقُّهَ فِي دِينِ
اللهِ ، وَنَفَعَهُ مَا بَعَثَنِي اللـهُ بِهِ ، فَعَلِمَ وَعَلَّمَ ، وَمَثَلُ مَنْ لَمْ يَرْفَعْ بِذلِكَ رَأْسَاً ، وَلَمْ يَقْبَلْ هُدَى
اللهِ الَّذِي أُرْسِلْتُ بِهِ )) . متفقٌ عَلَيْهِ .
Abū Mūsa 4% narrates that the Messenger of Allah
said: "The example
of the guidance and knowledge with which Allah sent me is like that of
abundant rain which falls on the earth. Some of it is fertile and it absorbs
the water and causes grass and vegetation to grow. Some of it is hard and
holds the water enabling Allah to allow people to use it. They drink from
it, give it to their animals to drink and use it for irrigation. Some of it is

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barren land and it neither stores the water nor allows vegetation to grow.
The first type of land is an example of a person who understands the
religion of Allah and that with which Allah has sent me, hence he acquires
knowledge and conveys it to others; and the last type of land is an example
of a person who pays no attention to knowledge and does not accept the
guidance of Allah with which I have been sent." (Bukhārī, Muslim)
Commentary
This hadith was mentioned previously. See hadith 162. It is repeated here to emphasise the
importance of acquiring comprehensive knowledge of Islam.
The similitude of three types of people has been mentioned here. One who benefits himself
by means of knowledge and teaches it to others is like fertile land, which grows crops and
allows other creatures to benefit from it. One who only bears knowledge, but does not benefit
thereby is like hard ground, which only stores water for others. One who benefits neither
himself nor others by means of knowledge is like a barren land.
Every Muslim should strive to be like that portion of fertile land that benefits itself and
others. Fortunate are those noble servants of Allah &'S who make it their mission in life to
acquire true knowledge, practise upon it and teach it to others.
Hadith 1379
: (( فَوَاللهِ لَنْ يَهْدِيَ اللهُ بِكَ رَجُلاً
، قَالَ لِعَلِيِّ
وعن سهل بن سعد الله : أنَّ النبيَّ
وَاحِداً خَيْرٌ لَكَ مِنْ حُمْرُ النَّعَمِ )) . متفقٌ عَلَيْهِ .
Sahl ibn Sa'd 4% narrates that the Messenger of Allah
said to 'Alī
"By Allāh, if Allāh guides a single person through you, it will be better for
you than red camels." (Bukhārī, Muslim)
Commentary
This hadith was mentioned previously. See hadith 175.
The Messenger of Allah
said these words to 'Alī age when he
gave him the flag and
sent him to fight the people of Khaibar if they refused to accept the message of Islam. The
hadith highlights the virtue of inviting people towards Islam and its teachings, however, this
is only possible after attaining sound knowledge.

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Hadith 1380
ـا : أَنَّ النبيَّ ﴿، قَالَ : ((بَلِّغُوا عَنِّي وَلَوْ آيَةً ، وَحَدِّثُوا
وعن عبد الله بن عمرو بن العاص قـ
عَنْ بَنِي إِسْرَائِيلَ وَلاَ حَرَجَ ، وَمَنْ كَذَبَ عَلَيَّ مُتَعَمِّداً فَلْيَوَّأْ مَقْعَدَهُ مِنَ النَّارِ )) . رواه البخاري .
'Abdullah ibn 'Amr ibn al-'Ās
š narrates that the Messenger of Allah
said: "Convey from me even if it is a single verse. Relate from the Banī
Isrā'il, there is no harm. One who deliberately fabricates a lie against me
should prepare his abode in the Hell-fire." (Bukhārī, Ahmad, Dārimī)
Commentary
The hadith teaches us that we should try and convey whatever Islamic knowledge we possess
to others. It is not necessary for one to be an expert in all the Islamic sciences before one can
convey the message of Islam. However, it is important that whatever one conveys is acquired
from reliable scholars and sound literature.
While the phrase "single verse" may seem to refer to only the Qur'an, it also encompasses
the knowledge of ahādīth and Fiqh.
It is permissible to narrate the incidents of the Banī Israil because of the lessons and advices
they contain. However, one may not relate their laws and regulations since these have been
abrogated. Also, it is not permissible to narrate incidents that are false or fabricated or that
are contrary to the principles of Islam.
Attributing such words or statements to the Messenger of Allah
which are not established
from him is amongst the most serious of major sins because it misleads people and is a sign
of audacity.
Hadith 1381
وعن أبي هريرة ﴿ه: أنَّ رسول الله ﴿ن، قَالَ: ((وَمَنْ سَلَكَ طَرِيقاً يَلْتَمِسُ فِيهِ عِلْماً،
سَهَّلَ اللهُ لَهُ بِهِ طَرِيقاً إِلَى الجَنَّةِ )) . رواه مسلم .
Abū Hurayrah
narrates that the Messenger of Allah
said: “Allāh
will make the path to Paradise easy for one who treads a path in search
of knowledge." (Muslim, Ahmad)
Commentary
Scholars have mentioned the following meanings of this hadith:

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1. Allāh &s makes the road to Paradise easy for one who leaves his home, family members
and comforts in order to seek knowledge, due to his sacrifice.
2. Allah des grants the ability to practise upon Islam to one who bears difficulties in the path
of knowledge, and this makes it easy for him to enter Paradise.
3. Attaining beneficial knowledge is a means of entering Paradise.
The hadith points to the virtue of seeking knowledge. Knowledge places within the heart of
a believer a radiance by which he is able to discern truth from falsehood.
Hadith 1382
وعنه أَيضاً : أنَّ رسول الله ﴿ه، قَالَ: (( مَنْ دَعَا إِلَى هُدىَ كَانَ لَهُ مِنَ الأَجْرِ مِثْلُ أُجُورِ مَنْ
تَبِعَهُ لاَ يَنْقُصُ ذَلِكَ مِنْ أُجُورِهِمْ شَيْئاً )) . رواه مسلم .
Abū Hurayrah
narrates that the Messenger of Allah
said: "One who
invites towards guidance will receive the same reward as those who follow
him without their reward being decreased in any way." (Muslim, Ahmad,
Tirmidhī, Ibn Mājah)
Commentary
Inviting towards guidance and goodness was the outstanding quality of every Messenger of
Allah &e, hence the rewards of it are enormous.
It is Allah's & grace that the full rewards of those who practise are given to the one who
conveyed the message. If the message is conveyed, but people do not practise upon it, the
inviter is still rewarded by Allah &s for his invitation and intention.
Hadith 1383
: ((إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّ مِنْ ثَلاثٍ : صَدَقَةٍ جَارِيَةٍ
وعنه قَالَ : قَالَ رسول الله فُ
، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ )) . رواه مسلم .
Abū Hurayrah 4,
narrates that the Messenger of Allah
said: "When
a man passes away, his deeds are terminated except for three: perpetual
charity, knowledge from which benefit can be derived, and a righteous
child who supplicates for him." (Muslim)
Commentary
Other ahadith mention many more such actions, hence they are not confined to three.

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"Perpetual charity" refers to the establishment of an initiative whose effects continue to
benefit others even after one's demise, such as a masjid, madrasah, travellers-inn, hospital,
digging of a water-well, planting a tree, etc.
"Knowledge from which benefit may be derived" refers to teaching, writing and distributing
sound literature.
Additional Points
v A parent who endeavours to teach his child righteousness benefits by the latter's du'ās
after the former's demise.
v One of the aims of marriage should be to be blessed with pious offspring.
/ Du'a' and charity benefit the deceased.
Hadith 1384
يقول : ((الدُّنْيَا مَلْعُونَةٌ، مَلْعُونٌ مَا فِيهَا، إِلَّ ذِكْرَ الله
وعنه ، قَالَ : سَمِعْتُ رسول الله
تَعَالَى، وَمَا وَالاهُ، وَعَالِماً، أَوْ مُتَعَلِّماً)) . رواه الترمذي ، وقال: (( حديث حسن )) .
قَوْله : (( وَمَا وَالْآَهُ )) : أْ طَاعة الله .
Abū Hurayrah 4% narrates: I heard the Messenger of Allah
saying: "This
world is cursed and all that is in it is cursed, except the remembrance
of Allah, whatever is beloved to Him, an Islamic scholar and a student."
(Tirmidhī)
'Whatever is beloved to Him' refers to the obedience of Allah.
Commentary
This hadith was mentioned previously. See hadith 478.
The world in itself is not evil because it is merely a vessel that conveys its occupants to the
Hereafter. What is evil is excessive love of the beauties and enjoyments of the world which
leads to heedlessness of the Hereafter.
The hadith alludes to the great virtue of acquiring and imparting knowledge. Imam Shafi'ī
said, "Seeking of knowledge is more superior than optional salah."
Hadith 1385
وعن أنسٍ ﴿هُ قَالَ: قَالَ رسولُ اللهِ ﴿ه: ((مَنْ خَرَجَ فِي طَلَبِ العِلْمِ فَهُوَ في سَبيلِ اللهِ

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RIYĀD AL-ȘĀLIĶĪN
حَتَّى يَرْجِعَ )). رواه الترمذي ، وقال: (( حديث حسن )) .
Anas
narrates that the Messenger of Allah
said: "One who goes out
in search of knowledge is in the path of Allah until he returns." (Tirmidhi)
Commentary
The seeker of knowledge receives the same reward as a mujahid since the objective of both
of them is to revive Islam, defeat Shaitan, sacrifice their lives and wealth, and restrain their
carnal desires.
Another narration has: "One who passes away whilst seeking such knowledge which revives
Islam, then between him and the Messengers will be one stage in Paradise." (Dārimī)
The phrase "until he returns" indicates that when the student of knowledge returns, he is
elevated in rank and status. The reason for this is obvious: he is now crowned with Islamic
knowledge which he previously lacked.
Imām Ghazālī
stated, "Knowledge in these narrations refers to beneficial knowledge
which increases a person's fear of Allah & and decreases his inclination towards the world.
Any such knowledge which does not invite you from this world to the Hereafter is worthy
of being called ignorance. Thus, seek protection from knowledge which does not benefit."
Hadith 1386
، قَالَ : (( لَنْ يَشْبَعَ مُؤْمِنٌ مِنْ خَيْرٍ حَتَّى
وعن أبي سعيد الخدري رُ ◌ّهُ، عن رسول الله
يَكُونَ مُنْتَهَاهُ الجَنَّةَ)). رواه الترمذي، وقال: (( حديث حسن )).
Abū Sa'īd al-Khudrī &
narrates that the Messenger of Allah
said: "A
believer is never satiated with doing good until he enters Paradise." (Tirmidhi)
Commentary
Scholars state that the realm of knowledge is so vast that if a person has to acquire knowledge
for a hundred thousand years without wasting a second of his time, he will not reach its
depths. Khidr & said to Musa . when they noticed a sparrow sipping water from the ocean,
"O Mūsā, my knowledge and your knowledge compared to the knowledge of Allah does not
even equal the water in the beak of this bird compared to the ocean." (Bukhārī)
An intelligent person will never be satiated with knowledge. The more his knowledge
increases, the more his thirst for knowledge increases. The hadith suggests that a person
should continue acquiring knowledge and doing righteous actions until death overtakes him.

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Hadith 1387
، قَالَ : ((فَضْلُ العَالِمِ عَلَى العَابِدِ كَفَضْلِي عَلَى
وعن أَبِي أُمَامَةِ ع ◌ُهُ: أنَّ رسول الله ﴿
: ((إنَّ اللهَ وَمَلاَئِكَتَهُ وَأَهْلَ السَّمَاوَاتِ وَالأَرْضِ حَتَّى
أَدْنَاكُمْ )) ثُمَّ قَالَ رسول الله
النَّمْلَةَ فِي جُحْرِهَا وَحَتَّى الحُوتَ لَيُصَلُّونَ عَلَى مُعَلِّمِي النَّاسِ الخَيْرَ )) . رواه الترمذي،
وقال : (( حديث حسن )) .
Abū Umāmah
narrates that the Messenger of Allah
said: "The
superiority of a scholar over a worshipper is like my superiority over the
lowest among you." The Messenger of Allah
then said: "Allah, His angels,
the inhabitants of the heavens and the earth, even an ant in its hole and
the fish, send special mercies upon the person who teaches people good."
(Tirmidhī, Dārimī, Țabrānī)
Commentary
A scholar who will be blessed with the virtues mentioned in this hadith is one who acquires
beneficial knowledge and then fulfils the rights of that knowledge by practising on its dictates,
spreading it, and guiding people to the path of goodness and success. Such a scholar is
superior to a worshipper because the latter benefits only himself, whereas the former benefits
himself and others and allows his knowledge to continue benefitting future generations.
The hadith highlights the noble status of the scholars and their great virtue in the sight of
Allah &S. Through them, Allah & enlivens the hearts of men just as beneficial rain enlivens
the earth.
All the creation of the heavens and the earth "sending special mercies" means that they
supplicate for the teacher of knowledge because when knowledge spreads and people begin
practising upon it, then divine blessings descend upon all of Allah's & creation. The ant
and fish have been specifically mentioned to indicate that all the creatures on land and sea
supplicate for such a teacher, irrespective of their size.
Additional Points
v One should engage in such actions whose benefits are widespread and all-encompassing.
v To acquire more knowledge than that which is compulsory is more virtuous than engaging
in optional acts of worship.
v It is necessary to honour the scholars and seekers of knowledge and to supplicate for
them.

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Hadith 1388
وعن أبي الدرداء ◌ُهُ، قَالَ: سَمِعْتُ رسول اللـه ◌ُ﴾، يقول: ((مَنْ سَلَكَ طَرِيقاً يَبْتَغِي فِيهِ
عِلْماً سَهَّلَ اللهُ لَهُ طَريقً إِلَى الجَنَّةِ، وَإِنَّ المَلاَئِكَةَ لَتَضَعُ أَجْنِحَتَهَا لِطَالِبِ العِلْمِ رِضىَ بِمَا
يَصْنَعُ ، وَإِنَّ العَالِمَ لَيَسْتَغْفِرُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الأَرْضِ حَتَّى الحِيتَانُ فِي المَاءِ ،
وَفَضْلُ العَالِمِ عَلَى العَابِدِ كَفَضْلِ القَمَرِ عَلَى سَائِرِ الكَوَاكِبِ ، وَإِنَّ الْعُلَمَاءَ وَرَثَهُ الأَنْبِيَاءِ ،
وَإِنَّ الأَنْبِيَاءَ لَّمْ يَوَرِّنُوا دِينَاراً وَلاَ دِرْهَمَاً وَإِنَّمَا وَرَّنُوا الْعِلْمَ ، فَمَنْ أَخَذَهُ أَخَذَ بَحَظٍّ وَافٍِ ))
. رواه أبو داود والترمذي .
Abū Dardā'
says: I heard the Messenger of Allah
saying: "Allāh
will make the path to Paradise easy for one who treads a path in search
of knowledge. The angels lower their wings for the seeker of knowledge
out of pleasure for what he is doing. All the creatures of the heavens and
the earth seek forgiveness for the scholar, even the fish in the water. The
superiority of a scholar over a worshipper is like the superiority of the full
moon over all the stars. The scholars are the inheritors of the Messengers.
The Messengers did not bequeath dinars nor dirhams; they bequeathed
only knowledge. So whoever takes it, has taken an ample share." (Tirmidhī,
Abū Dāwūd, Ibn Mājah)
Commentary
Allāh &s eases the path to Paradise for a seeker of knowledge because Paradise can only be
attained by performing righteous actions, which require sound knowledge.
The scholars of hadith have interpreted "the angels lowering their wings for a seeker of
knowledge" as follows:
1. The apparent meaning is intended, namely that the angels literally lower their wings in
his honour, similar to a red carpet being laid out for a prominent personality.
2. The angels interrupt their flight in order to participate in the gatherings of knowledge.
3. The angels humble themselves before the students of knowledge.
4. The angels salute these noble guests of Allah Kes, just as royal guests are saluted.
Such a favourable reception by the sinless angels is a sign that the seekers of knowledge
have gained Allah's & pleasure because angels are the special deputed servants of Allah &s.
A scholar is likened to the full moon which illuminates the entire universe because the

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benefit of his knowledge extends to others and the entire universe is illuminated with it.
In comparison, a worshipper benefits only himself. One may argue that people are also
encouraged by the worship of a worshipper and that the blessings of his worship cause the
mercy of Allah & to descend on the earth. The answer to this is that these benefits are
minimal compared to the benefits of the scholar.
The scholars are the inheritors of the Messengers & since they inherit prophetic knowledge.
Their inheritance is inviting to Allah & with wisdom and good counsel, patience and tolerance
in the face of difficulties, proclaiming the truth and guiding mankind to righteousness.
Additional Points
v One should honour a seeker of knowledge, be humble before him, and supplicate for him.
v One who acquires knowledge should appreciate and honour it because it is the legacy
of the Messengers
v Disgracing or harming a scholar is a major sin and a cause of misguidance because of
his link with prophetic knowledge.
Hadith 1389
وعن ابن مسعودٍ رَّهُ قَالَ: سَمِعْتُ رسولَ اللهِ﴾، يقول: ((نَضَّرَ اللهُ امْرَأْ سَمِعَ مِنَّ شَيْئاً، فَلَّغَهُ
كَمَا سَمِعَهُ، فَرُبَّ مُبَلَّغٍ أوْعَى مِنْ سَامِعٍ)). رواه الترمذي ، وقال : ((حديث حسن صحيح )).
Ibn Mas'ud 4% narrates: I heard the Messenger of Allah
saying: "May
Allah illuminate the countenance of a person who hears something from
us and conveys it as he heard it. Many a person who receives the message
retains more than the one who first heard it." (Tirmidhi)
Commentary
This du'a' of the Messenger
serves as encouragement to memorise and propagate ahādīth.
That the Messenger
honoured one who does so by including him in his blessed du'a'
indicates the virtue of the action. The scholars have rightly stated that if there was no other
benefit of learning and teaching hadith apart from the blessings of this du'a', then it would
have been sufficient.
The hadith alludes to two types of people who are engaged in serving the knowledge of
prophethood: the muhaddithin (hadith scholars) who merely convey the words of the
Messenger
to future generations; and the fuqahā (jurists) who delve into the meanings
of the ahadith in order to extract rulings. This teaches us that the memorisation of ahadith is
different from the understanding of ahadith. In other words, one who has memorised ahādīth,

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needs to learn the laws from one who has understood it. This further implies that the general
masses who have very little knowledge of ahadith should follow a jurist all the more.
Hadith 1390
: (( مَنْ سُئِلَ عن عِلْمٍ فَكَتَمَهُ ، أُلْجِمَ يَوْمَ
وعن أبي هريرة طلُّهُ قَالَ : قَالَ رسول الله
القِيَامَةِ بِلِجَامِ مِنْ نَارٍ )) . رواه أبو داود والترمذي ، وقال : (( حديث حسن )) .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "One who
is asked about knowledge and conceals it will be bridled with a bridle of
fire on the day of Qiyamah." (Abū Dāwūd, Ahmad, Țabrānī)
Commentary
The hadith teaches us that it is compulsory to convey necessary Islamic knowledge, and
concealing it is amongst the major sins which will draw a severe punishment in the Hereafter.
Allāh &s states in the Qur'an,
﴿وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَانْتُمْ تَعْلَمُوْنَ﴾
"Do not mix the truth with lies and do not knowingly conceal the truth."
(Sūrah al-Baqarah, 42)
"Knowledge" here refers to such Islamic knowledge which the questioner requires and is
compulsory to provide.
The person who is asked, but does not answer is as if he has placed a bridle on his mouth.
His punishment in the Hereafter will be similar to his sin.
A scholar may, however, adopt silence under the following circumstances:
1. He does not know the answer or is doubtful.
2. The questioner is not sincere and has an ulterior motive.
3. The questioner will not be able to comprehend the answer.
4. There are others present who can answer the question.
Hadith 1391
: (( مَنْ تَعَلَّمَ عِلْماً مِمَّا يُبْتَغَى بِهِ وَجْهُ اللهِ وَ لا يَتَعَلَّمُهُ
وعنه ، قَالَ: قَالَ رسول الله ﴿
إِلَّ لِيُصِيبَ بِهِ عَرَضاً مِنَ الدُّنْيَا، لَمْ يَجِدْ عَرْفَ الجَنَّةِ يَوْمَ الِيَامَةِ )) يَعْنِي : رِيحَهَا . رواه

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أبو داود بإسناد صحيح .
Abū Hurayrah
narrates that the Messenger of Allah
2 said: "One who
acquires knowledge by which the pleasure of Allah & is sought, in order
to acquire worldly gains, will not experience the fragrance of Paradise on
the day of Qiyamah." (Abū Dāwūd, Ibn Mājah, Ahmad)
Commentary
This hadith highlights the need of sincerity when acquiring Islamic knowledge. "Knowledge"
here refers to Islamic knowledge and not worldly knowledge or prohibited knowledge such
as magic, witchcraft, etc. There is no sin in learning permissible worldly knowledge in order
to acquire worldly benefits, however it is best to learn such knowledge with noble intentions
such as to serve the creation and earn Halal sustenance.
Many ahādīth with a similar message have been narrated. For example: "One who seeks
knowledge so that he can compete with the scholars, argue with the ignorant, or turn the
attention of the people towards himself, Allah & will enter him into the Hell-fire." (Ibn Mājah)
The fact that an insincere person will not experience the fragrance of Paradise is to emphasise
that he will not enter into Paradise with those who will initially enter because one who cannot
attain the fragrance of an object, is as if he does not acquire the object itself.
Additional Points
There is no harm for one who acquires knowledge for Allah's & pleasure, and the wealth
of this world comes to him without him intending it.
Y Allah & will grant the fragrance of Paradise to a person whose intention to acquire
Islamic knowledge was sincere.
v To render religious services in order to show people, earn respect and honour or receive
wealth is a sign of insincerity.
Hadith 1392
وعن عبد الله بن عمرو بن العاص ولها، قَالَ: سَمِعْتُ رسولَ اللهِ ﴾ه يقول: ((إنَّ اللهَ لاَ
يَقْبِضُ العِلْمَ انْتِزَاعاً يَنْتَزِعُهُ مِنَ النَّاسِ، وَلكِنْ يَقْبِضُ العِلْمَ بِقَبْضِ العُلَمَاءِ ، حَتَّى إِذَا لَمْ يُبْقِ
عَالِمَاً ، اَتَّخَذَ النَّاسُ رُؤُوساً جُهَّالاً، فَسُئِلُوا فَاقْتُوا بِغَيْرِ عِلْمٍ، فَضَلُّوا وَأَضَلُّوا )). متفقٌّ عَلَيْهِ .
'Abdullah ibn 'Amr ibn al-'Ās % narrates: I heard the Messenger of Allah
saying: "Allah will not take away knowledge by snatching it away from
the people, but He will take it away by taking away the scholars. When no

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scholar remains, the people will appoint the ignorant as their leaders. When
they will be questioned, they will give a verdict without any knowledge.
They will go astray and they will lead others astray." (Bukhārī, Muslim,
Tirmidhī, Ahmad)
Commentary
This hadith teaches us the following lessons:
1. The scholars are the flag-bearers of Islam and true knowledge is stored within their bosoms.
2. The scholars of Islam are honoured by Allah & and He will never snatch their knowledge
away from them.
3. Islamic knowledge cannot be acquired by self-study.
4. Many should acquire sound knowledge so that scholars may be in large numbers allowing
people to benefit more easily.
5. Islamic knowledge should never be sought from a person who does not possess the
necessary knowledge and qualifications.
6. One should not pass Islamic rulings and judgements without adequate knowledge.
كِتَاب ◌َمد الله تَعَالَى وَشكره
THE BOOK OF PRAISING AND THANKING ALLAH
CHAPTER 242
باب فضل الحمد و الشكر
Chapter on the virtue of praising and thanking Allah
قَالَ الله تَعَالَى: ﴿فَاذْكُرُوْنِىّ اذْكُرْكُمْ وَاشْكُرُوْا لِىْ وَلَا تَكْفُرُوْنِ﴾ ( البقرة: ١٥٢)
Allāh & says: "Remember Me and I will remember you. Give thanks to Me
and do not be ungrateful to Me." (Sūrah al-Baqarah, 152)

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وقال تَعَالَى: ﴿ لَئِنْ شَكَرْتُمْ لَاَزِيْدَنَّكُمْ﴾ ( إبراهيم: ٧)
Allāh &s says: "If you are grateful, I will give you more." (Sūrah Ibrahim, 7)
وقال تَعَالَى: ﴿وَقُلِ الْحَمْدُ للهِ﴾ ( الإسراء: ١١١)
Allāh & says: "And say: 'All praise is due to Allāh." (Sūrah al-Isra', 111)
وقال تَعَالَى: ﴿وَأُخِرُ دَعْوُهُمْ آَنِ الْحَمْدُ للهِ رَبِّ الْعُلَمِيْنَ﴾ ( يونس: ١٠).
Allāh & says: "And the end of their invocation [will be]: 'All praise is due
to Allah who is the Sustainer of the entire universe." (Sūrah Yūnūs, 10)
Hadith 1393
، أُنِيَ لَيْلَةَ أُسْرِيَ بِهِ بِقَدَحَيْنِ مِنْ خَمْرٍ وَلَنِ ، فَنَظَرَ إِلَيْهِمَا
وعن أبي هريرة ﴿هُ: أَنَّ النبيَّ
فَأَخَذَ الَّبَنَ. فَقَالَ جِبريل: الحَمْدُ للهِ الَّذِي هَدَاكَ لِلِفِطْرَةِ لَوْ أَخَذْتَ الخَمْرَ غَوَتْ أُمَّتُكَ .
رواه مسلم .
Abū Hurayrah 4% narrates: "On the night of his ascension (Mi'raj), two
bowls were presented to the Messenger of Allah
, one containing wine
and the other containing milk. He looked at both and took the milk. Jibra'il
said: 'All praise be to Allah who guided you to fitrah (the natural way). If
you had chosen the wine, your Ummah would have gone astray." (Muslim)
Commentary
The hadith teaches us that a person should praise Allah &s whenever he is granted the ability
to perform any righteous action.
Wine is the mother of all evil. It clouds the intellect and leads one to countless sins. It is
symbolic of misguidance and ignorance. If the Messenger
chose it, his Ummah would have
fallen into sin and misguidance. In contrast, milk is pure, easy to digest, and beneficial for
the body. It is used as nourishment and medication. It is symbolic of steadfastness, tawhīd
and a noble end result. Hence when the Messenger
chose it, he chose fitrah, namely Islam
and steadfastness.
Additional Points
v Islam is a natural religion which sound hearts and minds will easily accept.

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V
Taking good omens is commendable.
Hadīth 1394
قَالَ : ((كُلُّ أمْرِ ذِي بَالٍ لاَ يُبْدَأُ فِيهِ بِالحَمْدُ للهِ فَهُوَ أَقْطَعُ )) .
وعنه ، عن رسول الله
حديث حسن ، رواه أبو داود وغيره .
Abū Hurayrah 4
ã narrates that the Messenger of Allah
said: "Every
important matter which is not commenced with, 'All praise be to Allah' is
defective." (Abū Dāwūd, Ibn Mājah, Țabrānī)
Commentary
This hadith advises us to commence every important action with Alhamdulillah (praise of Allah
&ks). Other ahadith mention that one should commence with Bismillah. It is therefore best to
recite both Bismillah and Alhamdulillah.
Commencing with Bismillah and Alhamdulillah is Mustahab when the action is permissible,
commendable or compulsory. If the action is Makruh, then to recite these words is Makrūh,
and if the action is Haram, then to recite these words is also Harām.
If a virtuous action is not preceded with Allah's & praise it is "defective" or devoid of
blessings and goodness.
Hadith 1395
، قَالَ : ((إِذَا مَاتَ وَلَدُ العَبْدِ قَالَ اللهُ
وعن أبي موسى الأشعري له: أنَّ رسول الله {
تَعَالَى لِمَلائِكَتِهِ : قَبَضْتُمْ وَلَدَ عَبْدِي ؟ فَيقولون : نَعَمْ ، فيقول: قَبَضْتُمْ ثَمَرَةَ فُؤَادِهِ ؟ فيقولون
: نَعَمْ ، فيقول : ماذا قَالَ عَبْدِي؟ فَيقولون: حَمدَكَ وَاسْتَرْجَعَ ، فيقُولُ اللهُ تَعَالَى : ابْنُوا
لِعَبْدِي بَيْتاً في الجَنَّةِ ، وَسَمُّوهُ بَيْتَ الحَمْدِ )) . رواه الترمذي، وقال: (( حديث حسن )) .
Abū Mūsā &
's narrates that the Messenger of Allah
said: "When a
servant's child passes away, Allah & says to His angels: 'Have you taken
the child of My servant?' They reply: 'Yes.' He then asks: 'Have you taken
the fruit of his heart?' They reply: 'Yes.' He then asks: 'What did My servant
say?' They reply: 'He praised You and said: 'To Allah we belong and to Him
is our return.' Allah & says: 'Build for My servant a house in Paradise and
name it Bayt al-Hamd (the house of praise)." (Tirmidhī)