Allah Almighty says: {And say: “My Lord, increase me in knowledge.”} [Surat Tāha: 114] He also says: {Say: “Are those who know equal to those who do not know?”} [Surat az-Zumar: 9] He also says: {Allah will raise those who believe among you and those who were given knowledge, by degrees.} [ِSurat al-Mujādilah: 11] Allah Almighty also says: {Only the people of knowledge among His slaves fear Allah.} [Surat Fātir: 28]
1) Knowledge mentioned in the verses refers to the knowledge received through the two sources of divine revelation.
2) Seeking knowledge is a form of Jihad in the cause of Allah. Indeed, Jihad and all other Shariah rulings are built on the basis of well-established knowledge. In fact, knowledge is always dominant, not subservient.
3) When a person asks his Lord for increase, in knowledge for example, he should also pursue the proper means leading to his objective.
4) Knowledge and faith elevate people in worldly life and in the Hereafter. The greater a person’s knowledge and faith, the higher his rank. What an honor for knowledge and its people!
5) Allah Almighty challenges all people that anyone should ever claim that the knowledgeable and the ignorant are equal. So, as they are not equal, how then would some people accept to remain ignorant! Rather, a person is required to end his ignorance through learning and end the ignorance of others through teaching.
1376/1 - Mu‘āwiyah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: “When Allah wills good for someone, He grants him understanding of the religion.” [Narrated by Al-Bukhāri and Muslim]
1) A person’s proper understanding of the religion is a sign of piety and guidance. And the opposite is true. When he does not have such understanding, it is a sign of his failure and misguidance.
2) Proper understanding of the religion is such knowledge that prompts a person to act rightly. He who possesses knowledge and does not act upon it does not actually have proper understanding of the religion.
3) Allah Almighty wills good for His servants. Yet, some people, due to their wrongdoing and ignorance, deprive themselves of that good. {And when they deviated, Allah caused their hearts to deviate.}
1377/2 - Ibn Mas‘ūd (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “There should be no envy except in two (cases): a man whom Allah has given wealth and he spends it in the right way, and a man whom Allah has given wisdom and he judges according to it and teaches it to others.” [Narrated by Al-Bukhāri and Muslim] Envy here means wishing to be like someone else, without malicious intent.
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Wisdom: is the useful knowledge that prompts a person to act rightly and wisely.
1) It points out the merit of knowledge. If Allah endows someone with useful knowledge and he acts upon it, he is indeed in the best state.
2) If Allah bestows wealth upon someone and he spends it on charitable causes, he is in a good state.
3) Envy is prohibited. When a person envies another, he wishes that a blessing that he has should go away.
1378/3 - Abu Mūsa (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The similitude of guidance and knowledge that Allah has sent me with is like heavy rain that fell on a land. Some spots had good soil; they absorbed the water and brought forth much grass and herbs. Other spots were solid; they held the water. Allah thus made them useful to people: they drank, watered, and grew plantation. Some of the rain, however, fell on plain land that retained no water and produced no herbage. Such is the likeness of the one who understood the religion of Allah and benefited from what Allah has sent me with; he learned and taught others. It is also the likeness of the one who did not raise his head to it (meaning that he was too arrogant to learn and benefit) and thus did not accept Allah’s guidance with which I was sent.” [Narrated by Al-Bukhāri and Muslim]
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1) Rain brings the dead land back to life. Likewise, the divine revelation and the light of knowledge give life to dead and dark hearts. So, a person should be keen to make his heart alive through knowledge and faith.
2) He who learns and then teaches knowledge to others is like a good soil, which absorbs water and grows abundant plantation and grass. He derives benefit and is himself beneficial.
3) He who gains knowledge but keeps it to himself and does not teach it to others has a heart like a barren soil; it retains the water and does not grow plantation.
4) He who abandons knowledge and its application has a heart like a plain land, which does not accept the guidance of Allah Almighty. Such a person is in the lowest rank. So, let everyone consider the soil of his heart and see which of the three types of land it belongs to.
1379/4 - Sahl ibn Sa‘d (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “... For, by Allah, that Allah guides a single person through you is better for you than red camels.” [Narrated by Al-Bukhāri and Muslim]
Red camels: The Arabs used to regard red camels as among their most valuable possessions.
1) It urges us to seek knowledge, for it is the provision of a caller to Allah Almighty.
2) It points out the merit of leading people to guidance and calling them to the truth. However, a person can only do so through knowledge. Indeed, knowledge is the basis and essential tool of calling to Allah. {and a caller to [the way of] Allah by His command, and as a lamp spreading light.}
1380/5 - ‘Abdullāh ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Convey from me even if one verse, and narrate from the Children of Israel and there is no sin in that. Whoever intentionally tells a lie against me, let him occupy his seat in Hellfire.” [Narrated by Al-Bukhāri]
The Children of Israel are the Jews and Christians, also called the people of the Book.
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1) We are exhorted to convey useful knowledge to others, even if it were little. He upon whom Allah bestows knowledge that is based on divine revelation should spread it among people, for this is charity on his part.
2) It gives a stern warning against fabricating lies about the Prophet (may Allah’s peace and blessings be upon him) by narrating false Hadīths, even if their meanings are correct. In fact, authentic Hadīths are sufficient for us and leave us in no need for inauthentic and fabricated ones.
Many papers circulate widely among Muslims, containing fabricated Hadīths and reports about the Prophet (may Allah’s peace and blessings be upon him). One of those papers is about the punishment for abandonment of prayer, mentioning that a person who abandons prayer will be punished by five things in worldly life, five in the grave, and five on the Day of Resurrection. We should be cautious about such papers and raise awareness about them. In fact, it is not permissible to preach people by fabricated lies about the Prophet (may Allah’s peace and blessings be upon him). Whoever does so intentionally is threatened with punishment in Hellfire. The wisdom and guidance authentically reported in the Sunnah are quite sufficient for us and leave us in no need for fabricated Hadīths or vain inclinations.
1381/6 - Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Whoever follows a path in pursuit of knowledge, Allah will facilitate for him a path to Paradise.” [Narrated by Muslim]
1) The more a person is keen to follow the path of useful knowledge, the greater the help he will get from his Lord on the path to Paradise.
2) Seeking useful knowledge is a great means leading to Paradise.
Benefit:
The path to knowledge is of two types:
1. The physical path trodden by feet, like going to a class of learning or traveling from a country to another in pursuit of knowledge.
2. The immaterial path taken by people’s minds, like asking the scholars via any means of communication or refers to their books. Thus, he follows the path of knowledge even if he is sitting at home.
1382/7 - He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever calls others to follow right guidance, his reward will be equivalent to those who follow him without their reward being diminished in any respect.” [Narrated by Muslim]
1) If a person invites people to useful knowledge or urges them to perform righteous deeds, and people comply with his invitation and advice, he will obtain a great reward indeed; and the far greater reward belongs to the Prophet (may Allah’s peace and blessings be upon him), who guided the Ummah to all areas of good.
2) A caller to good deeds gets his reward, and so does the doer himself, and his reward does not diminish in any way.
3) It shows the special merit of knowledge, as knowledge is the means leading to guidance.
1383/8 - He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “When the son of Adam dies, his deeds come to an end except for three things: ongoing charity, beneficial knowledge, or a pious child who supplicates for him.” [Narrated by Muslim]
1) Any good deed that continues after a person’s death is ongoing charity for him.
2) We are urged to seek knowledge and then teach it to others, for this is the enduring legacy after we die.
One of the best acts from which a dead person benefits is his child’s supplication for him. The Prophet (may Allah’s peace and blessings be upon him) encouraged this act, and he would only guide us to what is good for us. So, the believer should be keen to adhere to the Prophet’s guidance and give up other things which people newly introduce in the religion without any basis in knowledge.
1384/9 - He also reported: I heard the Prophet (may Allah’s peace and blessings be upon him) say: “The worldly life is cursed and everything in it is cursed except Allah’s remembrance and the associated obedience, and a knowledgeable person or a seeker of knowledge.” [Narrated by Al-Tirmidhi; and he classified it as Hasan (sound)] --
1) It shows the merit of knowledge and its seekers, as this is the only thing excluded from the curse of worldly life.
2) It tells us about the true worth of worldly life and that it has no good in it except Dhikr (rememberance of Allah) and knowledge which bring us close to our Lord.
3) Scholars and seekers of knowledge are on the path of salvation. So, the believer should be keen on becoming a scholar or a seeker of knowledge or a listener to scholars. He should not be ignorant, which would lead him to ruin.
1385/10 - Anas (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever goes out to seek knowledge is in the cause of Allah until he returns.” [Narrated by Al-Tirmidhi; and he classified it as Hasan (sound)]
1) Going out in pursuit of knowledge is a form of Jihad in the cause of Allah.
2) A seeker of knowledge enjoys the care and protection of his Lord, for he is like a fighter in the cause of Allah, until he returns home.
1386/11 - Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “A believer will not be satisfied with doing good deeds until he ends up in Paradise.” [Narrated by Al-Tirmidhi; he classified it as Hasan (sound)] [5]
1) A seeker of knowledge will not find it enough to pursue knowledge or do good until he meets his Lord (i.e. until he dies).
2) The believer has high aspirations. He is only content with entering Paradise.
Imām Ahmad (may Allah have mercy upon him) was asked: “Until when will you continue to seek knowledge?” He replied: “With the inkwell till I go to the grave.” This is reported by Al-Khatīb al-Baghdādi in his book Sharaf As'hāb al-Hadīth.
1387/12 - Abu Umāmah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The superiority of the scholar over the worshiper is like my superiority over the lowest among you.” Then, he said: “Indeed, Allah, His angels, and the dwellers of the heavens and the earth, even the ant in its hole, and even the fish, invoke blessings upon those who teach good to the people.” [Narrated by Al-Tirmidhi; and he classified it as Hasan (sound)]
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1) It points out the merit of those who teach people good things. All creatures, even animals, pray for such people. Indeed, the benefits of the scholars extend to all creatures.
2) It shows the difference in rank between scholars and other people. A person should be thus encouraged to seek knowledge and teach it to others so as to be among those who attain a higher rank in this world and in the Hereafter.
1388/13 - Abu al-Dardā’ (may Allah be pleased with him) reported: I heard the Prophet (may Allah’s peace and blessings be upon him) say: “Whoever follows a path in pursuit of knowledge, Allah will facilitate for him a path to Paradise. And indeed the angels lower their wings for the seeker of knowledge, out of pleasure with what he does. And indeed all those in the heavens and the earth, even the fish in the water, ask forgiveness for the scholar. The superiority of a scholar over a worshiper is like the superiority of the moon over the other planets. And indeed the scholars are the inheritors of the prophets, and the prophets did not bequeath a dinār or dirham, but they bequeathed knowledge, and whoever gets it has gained a great fortune.” [Narrated by Abu Dāwūd and Al-Tirmidhi]
1) The scholars are the inheritors of the prophets. They inherit their mission in terms of knowledge and action, inviting people to the truth, and advising them to take all that is good and keep away from every evil.
2) Knowledge is the best legacy a person can inherit. It is an inexhaustible treasure. He who wins it is a real winner. If the merit of knowledge were only limited to following the Prophet (may Allah’s peace and blessings be upon him), this would be quite enough.
3) The angels lower their wings for seekers of knowledge as a way to showing humility and honor for them, given the Prophetic legacy they carry. This indicates love and respect. So, how would any person abandon such an honorable pursuit and turn to worldly vanities!
1389/14 - Ibn Mas‘ūd (may Allah be pleased with him) reported: I heard the Prophet (may Allah’s peace and blessings be upon him) say: “May Allah brighten a man who hears something from us and conveys it as he heard it. Perhaps the one it is conveyed to is more understanding than the one who heard it.” [Narrated by Al-Tirmidhi; he classified it as Hasan Sahīh (sound and authentic)]
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1) The people of Hadīth who are keen to convey the Prophet’s guidance to people have bright faces by virtue of this knowledge which they carry and spread.
2) People vary in their level of understanding. Indeed, a person may convey some knowledge to another one who is better in understanding it and grasping its meaning.
3) It stresses the necessity of a person conveying knowledge just as he heard it. Those who add to what they hear under the pretext of inviting people to goodness have actually no share in the reported supplication, for the Prophet (may Allah’s peace and blessings be upon him) said: “and conveys it as he heard it”.
1390/15 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “He who is asked about some knowledge and conceals it will be bridled with a bridle of fire on the Day of Judgment.” [Narrated by Abu Dāwūd and Al-Tirmidhi, who classified it as Hasan (sound)]
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1) It urges us to convey knowledge and not conceal it.
2) If a person refrains from giving knowledge to those who deserve it or answering questions from those who need his answer, he will be punished with a bridle of fire being put on his mouth. What a severe threat to those who conceal the knowledge they possess from those who deserve to learn it!
This threat does not apply to everyone who conceals knowledge. Indeed, some sorts of knowledge should be concealed from some people and conveyed to others. A certain matter may cause some harm to certain people if they are informed of it; that is why it should not be conveyed to them. This rule is indicated in the Prophet’s life and guidance. In the "Chapter on those who convey knowledge to certain people and exclude others lest they may not be able to understand", Al-Bukhāri included a Hadīth in which Mu‘ādh ibn Jabal (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said to him: “No one testifies that there is no god but Allah and that Muhammad is the Messenger of Allah, sincerely from his heart, except that Allah will forbid him for Hellfire.” He said: “O Messenger of Allah, shall I inform people about this so that they may rejoice?” He replied: “Then they would rely upon it.” In another version: “No, I fear they would rely upon it.”
So, not conveying some knowledge when Fitnah (trial or temptation) or confusion is feared does not fall under the prohibited concealment of knowledge. Rather, it is preservation of knowledge. In Arabic poetic verses, the erudite scholar Hāfizh Hakami says (what means):
Beware of concealing knowledge,
for he who conceals it is cursed by Allah and all people.
But concealing knowledge from those who are not worthy of it
is not actually concealment, but preservation of knowledge.
Concealment is to hide it from true seekers of knowledge.
You ought to grasp this and not get confused!
1391/16 - He also reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “If a person learns such knowledge that is sought for the sake of Allah, and he learns it only for worldly gains, he will not smell the fragrance of Paradise on the Day of Judgment.” [Narrated by Abu Dāwūd, with an authentic Isnād]
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1) It urges us to be sincere in our pursuit of knowledge. To this end, we should intend by seeking knowledge to end our ignorance, end the ignorance of others, and protect and defend the Shariah of Allah Almighty.
2) If a person turns religious knowledge – which is one of the most sublime acts of worship – into a means whereby he seeks to achieve some worldly gain, Allah Almighty threatens him with deprivation of Paradise.
1392/17 - ‘Abdullah ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him and his father) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Verily, Allah does not take away knowledge by seizing it from the people, but He takes away knowledge by taking away the scholars, until when He leaves no learned person, people will turn to the ignorant as their leaders; then they are asked to deliver religious verdicts and they deliver them without knowledge; thus they go astray and lead others astray.” [Narrated by Al-Bukhāri and Muslim]
1) It describes how knowledge will be taken away. This will take place by the death of scholars, the guiding light within the darkness of ignorance. So, the believer should derive benefit from the scholars when they are still alive.
2) It urges us to seek knowledge, as the Prophet (may Allah’s peace and blessings be upon him) informed us about this future incident to beware of the disappearance of scholars. His talk about that reality does not serve as approval of it, but as a warning and guidance.
The author, Al-Nawawi (may Allah have mercy upon him), placed the Book of Knowledge right after the Book of Jihad, which clearly indicates that carrying and conveying knowledge is a kind of Jihad in the cause of Allah Almighty.
* Abu al-Dardā’ (may Allah be pleased with him) said:
“He who does not consider going out in pursuit of knowledge and returning from it as Jihad has a deficient mind and a deficient opinion.” [Ibn ‘Abd al-Barr - Jāmi‘ Bayān al-‘Ilm wa Fadlih]
In his book Al-Ādāb al-Shar‘iyyah, Ibn Muflih (may Allah have mercy upon him) said:
“Al-Marwazi said: It was said to ‘Abdullāh ibn Ahmad ibn Hanbal: If a man has 500 dirhams, do you think he should spend it on Jihad or pursuit of knowledge? He replied: If he is ignorant, then I recommend that he pursue knowledge.”
In his book Jalā’ al-Afhām, Ibn Qayyim al-Jawziyyah (may Allah have mercy upon him) said:
“... and conveying the Prophet’s Sunnah to the Ummah is better than conveying arrows at the enemies chests, for the latter is done by many people, whereas conveying the Sunnah is only conducted by the inheritors and successors of the prophets. May Allah make us among them, by His grace and bounty.”