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Furthermore, Allaah سبحانه و تعالى may make other knowledge easy for the person to obtain and benefit from and this will lead him to Paradise. It is said that if a person acts on the basis of his knowledge, Allaah سبحانه و تعالى will bestow upon him new knowledge that he did not possess. The evidence for this concept is in the following verses of the Qur'an:
"And Allaah increases in guidance those who walk aright. And the righteous good deeds that last, are better with your Lord, for reward and better for resort." (Soorah Maryam, 19:76)
"While as for those who accept guidance, He increases their guidance, and bestows on them their piety." (Soorah Muhammad, 47:17) [1]
[Commentary on the 40 Hadeeth of Imam an-Nawawi رحمه الله, vol. 2, p. 1089]
Quote:
It is also related that Prophet 'Isa (Jesus - عليه السلام), said: "He who acts on the knowledge that he possesses, Allaah سبحانه و تعالى will bestow him with knowledge that he does not possess."
Abu Nu'aym رحمه الله related it in al-Hilyah, vol 10, p 15, from Sayyiduna Anas رضي الله عنه. After relating it, he says: "Imaam Ahmad Ibn Hanbal رحمه الله narrated this statement from some of the Tabi'een رحمة الله عليهم from 'Isa Ibn Maryam (peace be upon them both). Some narrators assumed that he related it from the Prophet صلى الله عليه وسلم and therefore placed this chain (sanad) to it."
The hadeeth may also be a reference to making the physical path to Paradise in the Hereafter easier for the person. Knowledge shows the straightest and shortest path to Allaah سبحانه و تعالى and His pleasure. Whoever follows the path that is lit by the light of true knowledge is following a path that directs him to Allaah's pleasure, without any curves to it. In the Hereafter, he will easily be able to follow the Path to Paradise or the bridge over the Hell-fire.
[Cf., Sultaan, p. 317; as quoted in Commentary on the 40 Hadeeth of Imam an-Nawawi, vol. 2, p. 1089]
In fact, the path of knowledge - when that knowledge is truly applied - is the only path that leads directly to Allaah سبحانه و تعالى. It is the path of Allaah's revelation, of the knowledge that He revealed to His Messengers عليهم الصلاة والسلام. In this life, it guides the person out of the darkness of ignorance and confusion.
Hence, the one who seeks knowledge is following the best and easiest path to Allaah سبحانه و تعالى. Therefore, the path to Paradise will be made easy for him in this life and the Hereafter.
[Commentary on the 40 Hadeeth of Imam an-Nawawi رحمه الله, vol. 2, p.1089]
Actually, there is no way for a person to know what the path to Paradise is except through knowledge. What is meant here by "knowledge," again, is that knowledge which is contained in the books Allaah سبحانه و تعالى revealed and which His Messengers عليهم الصلاة والسلام taught mankind. If a person is ignorant of that knowledge, he, in reality, has no knowledge of the path to Allaah سبحانه و تعالى or the path to Paradise.
The reason true knowledge should lead one to Paradise is that true knowledge increases one's knowledge of Allaah سبحانه و تعالى. This knowledge leads to love of Allaah as well as fear and hope in Allaah. [1]
It leads one to act in ways that are pleasing to Allaah سبحانه و تعالى. In fact, Allaah سبحانه و تعالى has said about the people who have that true knowledge,
"It is only those who have knowledge among His slaves who fear Allaah." (Soorah Faatir, 35:28) [2]
Notes:
[1] It is said that knowledge is of two types: knowledge of the tongue and knowledge of the heart. The knowledge of the tongue is that knowledge which the person knows and can read out to anyone but it does not have any real effect on his actions. The knowledge that has the real effect is the knowledge of the heart, by which one fears Allaah سبحانه و تعالى, loves Allaah سبحانه و تعالى and puts his hope in Allaah سبحانه و تعالى. The knowledge of the tongue is a proof against the person on the Day of Judgement while the knowledge of the heart is a proof for the person on the Day of Judgement.
[2] Commentary on the 40 Hadeeth of Imam an-Nawawi رحمه الله, vol. 2, p. 1090
Shaykh Muhammad Ibn 'Abdul Wahhaab رحمه الله writes,
"First comes knowledge - and that is knowledge of Allaah سبحانه و تعالى, knowledge of His Prophet صلى الله عليه وسلم and knowledge of the religion of Allaah سبحانه و تعالى with its corresponding evidence. Second comes acting in accordance with [said knowledge]. Third comes calling to it. Fourth comes bearing patiently the harm that comes due to it. The proof for this [methodology] is Allaah's statement,
"By Al-'Asr (the time). Verily! Man is in loss. Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth (i.e. order one another to perform all kinds of good deeds (Al-Ma'ruf) which Allah has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar) which Allah has forbidden), and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allah's Cause during preaching His religion of Islamic Monotheism or Jihad, etc.)." (Soorah al-'Asr, 103:1-3 [1]
He also wrote,
"Knowledge is not to be called knowledge unless it bears fruit [that is, deeds]. If it does not bear any fruit, it is ignorance. Thus, Allaah سبحانه و تعالى says,
"It is only those who have knowledge among His slaves who fear Allaah." (Soorah Faatir, 35:28) [2]
"And these similitudes We put forward for mankind, but none will understand them except those who have knowledge." (Soorah al-'Ankaboot, 29:43)
Imam 'Abdur Rahman Ibn Nasir as-Sa'di رحمه الله said, "'but none will understand them,' means no one understands them, reflects on them, applies the intended meanings behind them, and comprehends them in the heart 'except those who have knowledge,' meaning those who possess real knowledge, who have had knowledge penetrate into their hearts. This is praise for the parables that He gives and an incitement for us to reflect on them and comprehend them. It is also praise for those who comprehend them, and a sign indicating that they are from the people of knowledge. So it is understood from this that one who does not comprehend them is not from those who have knowledge."
"When Allah سبحانه و تعالى granted Prophet Yusuf عليه السلام physical beauty it caused him to be locked up in prison. But when Allah سبحانه و تعالى granted him knowledge (interpreting the dream of the King), it not only took him out of prison but elevated his rank in society; clearly showing us the virtue of knowledge and that physical beauty does not mean anything."
[Imam Ibn al-Qayyim رحمه الله: al-'Ilm wa Fadhluhu wa Sharafuhu, p. 32]
"'Knowledge is an ocean that has no coast.' So if anyone thinks they know it all, then what they have is something besides knowledge.
Keep swimming! It requires energy, dedication, sacrifice and continuity together with sincerity to acquire knowledge. Without an effort one cannot attain knowledge.
Knowledge wipes the frost off our glass and allows us to see much clearer.
The cycle of knowledge should be to keep on learning, putting into practice and conveying to others."
Shaykh Muhammad Ibn Salih al-'Uthaymeen رحمه الله said,
"One who goes to perform da'wah without knowledge is like one who goes to the battlefield without a weapon! One needs knowledge to protect his own self from becoming misguided and to convince those he is inviting, or at least to overwhelm those he is debating with sound arguments."
"Whoever is tested with self-admiration, let him think of his faults... If you admire your opinions, then think of the number of times when you got it wrong; remember them and do not forget them. Think of every time you expressed your opinion and it turned out to be wrong, and someone else got it right and you were mistaken. If you admire your knowledge, then remember that it is not from yourself; rather it is a pure gift from Allah سبحانه و تعالى that was given to you by your Lord, so do not respond to it in a way that angers Him, for He may cause you to forget it by means of a problem with which He may test you, which may result in you forgetting what you have learned and memorised."
"If you acquire knowledge, then do not think of the number of ignorant people who are inferior to you; rather look at the scholars who are superior to you."
I think it is relevant to this thread and I'm not sure if it has been posted yet. I can't remember the full ahadith, but it goes something along the lines of ' the person who learns and memorises 40 ahadith on the day of judgement he will be woken up with the Ulema '?
Brother Seifeddine if you have the ahadith with its commentary then please do post it.
It has been transmitted to us on the authority of Ali bin Abi Talib, Abdullah bin Masud, Muadh bin Jabal, Abu Al-Darda, Ibn Omar, Ibn Abbas, Anas bin Malik, Abu Hurairah and Abu Saeed Al-Khudri, may Allah be pleased with them all, through many chains of authorities and in various versions, that the messenger of Allah said: "Whosoever memorises and preserves for my people forty hadith relating to their religion, Allah will resurrect him on the Day of Judgment in the company of jurists and religious scholars ". In another version it reads: "Allah will resurrect him as a jurist and religious scholar ". In the version of Abu Al-Darda it reads: "On the Day of Judgment I shall be an intercessor and a witness for him". In the version of Ibn Masud it reads: "It will be said to him: Enter by whichever of the doors of Paradise you wish ". In the version of Ibn Omar it reads: " He will be written down in the company of the religious scholars and will be resurrected in the company of the martyrs ". Scholars of hadith are agreed that it is a weak hadith despite its many lines of transmission
Imam Malik Ibn Anas رحمه الله said: "One day Rabi'ah رحمه الله was crying immensely, so he was asked, 'Has a calamity befallen you?' Rabi'ah رحمه الله replied: 'No! But a person without knowledge was asked to give a fatwa."
[Recorded by al-Fasawi in al-Ma'rifah wat-Tareekh, vol. 1, p. 670; Al-Khateeb al-Baghdadi, al-Faqeeh wal-Mutafaqqih, vol. 2, p. 324, no. 1039; Ibn 'Abdul Barr, Jami' Bayan al-'Ilm, vol. 2, p. 1135, no. 2410; Ibn us-Salah, Adab al-Mufti wal-Mustafti, p. 85; Ibn ul-Jawzi, Mashhoor Hasan (ed.), Ta'dheem ul-Futya, p. 112, no. 46; at-Tartooshi, al-Hawadith wal-Bida', p. 70; Abu Shamah, Mashhoor Hasan (ed.), al-Ba'ith, p. 179]
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