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عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: خَرَجَ مُعَاوِيَةُ عَلَى حَلْقَةٍ فِي الْمَسْجِدِ، فَقَالَ: مَا أَجْلَسَكُمْ؟ قَالُوا: جَلَسْنَا نَذْكُرُ اللهَ، قَالَ آللَّهِ مَا أَجْلَسَكُمْ إِلَّا ذَاكَ؟ قَالُوا: وَاللهِ مَا أَجْلَسَنَا إِلَّا ذَاكَ، قَالَ: أَمَا إِنِّي لَمْ أَسْتَحْلِفْكُمْ تُهْمَةً لَكُمْ، وَمَا كَانَ أَحَدٌ بِمَنْزِلَتِي مِنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَقَلَّ عَنْهُ حَدِيثًا مِنِّي: وَإِنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَرَجَ عَلَى حَلْقَةٍ مِنْ أَصْحَابِهِ، فَقَالَ: «مَا أَجْلَسَكُمْ؟» قَالُوا: جَلَسْنَا نَذْكُرُ اللهَ وَنَحْمَدُهُ عَلَى مَا هَدَانَا لِلْإِسْلَامِ، وَمَنَّ بِهِ عَلَيْنَا، قَالَ: «آللَّهِ مَا أَجْلَسَكُمْ إِلَّا ذَاكَ؟» قَالُوا: وَاللهِ مَا أَجْلَسَنَا إِلَّا ذَاكَ، قَالَ: «أَمَا إِنِّي لَمْ أَسْتَحْلِفْكُمْ تُهْمَةً لَكُمْ، وَلَكِنَّهُ أَتَانِي جِبْرِيلُ فَأَخْبَرَنِي أَنَّ اللهَ عَزَّ وَجَلَّ يُبَاهِي بِكُمُ الْمَلَائِكَةَ».

Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him and his father) came upon a group of people sitting in a circle in the mosque and asked them about the purpose behind their gathering. They replied: We are remembering Allah. He (may Allah be pleased with him) asked them to swear that they had only gathered and sat for the purpose of remembering Allah, and they swore to him. Then he said to them, I have not asked you to swear because I suspect you or question your truthfulness. He, then, was informed about his status by the Prophet (may Allah's peace and blessings be upon him) and that no one was closer to him than he was, given the fact that his sister ’Umm Habībah was the Prophet's wife and that he was one of the scribes of the revelation, yet he did not narrate many Hadīths. He narrated to them that the Prophet (may Allah's peace and blessings be upon him) came out of his home one day and found them sitting in the mosque, remembering Allah and praising Him for guiding them to Islam and for bestowing favor upon them. He (may Allah's peace and blessings be upon him) asked them and demanded they swear, just as Mu‘āwiyah (may Allah be pleased with him) did with his companions. The Prophet (may Allah's peace and blessings be upon him) then informed them of the reason behind asking them and requiring them to swear, saying: Gabriel, the angel, (peace be upon him) came to him and informed him that Allah Almighty was boasting about you and taking pride in you before the angels; showing them your merit and the excellence of your deed and praising you in their presence.

• The merit of Mu‘āwiyah (may Allah be pleased with him) and his keenness to follow the Prophet's example in conveying knowledge.
• Permissibility of asking someone to swear without accusation to draw attention to the significance of the report.
• The merit of Dhikr (remembrance of Allah) and knowledge sessions, and the fact that Allah loves them and takes pride in them before the angels.

صحيح مسلم (4/ 2075) (2701). نزهة المتقين (2/ 993). بهجة الناظرين، لسليم الهلالي (2/ 522). كنوز رياض الصالحين، لمجموعة من الباحثين (17/ 271).

عن أنس بن مالك رضي الله عنه قال: كان أخوانِ على عهد النبي صلى الله عليه وسلم وكان أحدُهما يأتي النبي صلى الله عليه وسلم والآخر يَحتَرِف، فَشَكَا الُمحتَرِف أَخَاه للنبي صلى الله عليه وسلم فقال: «لعَلَّك تُرزَقُ بِهِ».

Anas (may Allah be pleased with him) said that there were two brothers at the time of the Prophet (may Allah's peace and blessings be upon him). One of them used to regularly attend the Prophet's gatherings and stay with him in order to acquire knowledge, and learn his words and actions. As for the other brother, he used to have a profession and work to earn a living. Once the one who was working complained to the Prophet (may Allah's peace and blessings be upon him) about his brother who did not work. So, he told him soothingly that perhaps his financial support of his brother was the reason that sustenance had been made easy for him to attain. That is because Allah continues to aid the one, as long as he aids his brother.

بهجة الناظرين شرح رياض الصالحين لسليم الهلالي، ط1، دار ابن الجوزي، الدمام، 1415هـ. تطريز رياض الصالحين للشيخ فيصل المبارك، ط1، تحقيق: عبد العزيز بن عبد الله آل حمد، دار العاصمة، الرياض، 1423هـ. جامع الترمذي، تحقيق وتعليق: أحمد محمد شاكر وآخرون، ط2، شركة مكتبة ومطبعة مصطفى البابي الحلبي، مصر، 1395هـ. دليل الفالحين لطرق رياض الصالحين، لمحمد علي بن محمد بن علان، ط4، اعتنى بها: خليل مأمون شيحا، دار المعرفة، بيروت، 1425هـ. صحيح الجامع الصغير وزياداته، للألباني، نشر: المكتب الإسلامي. رياض الصالحين للنووي، ط1، تحقيق: ماهر ياسين الفحل، دار ابن كثير، دمشق، بيروت، 1428هـ. نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين، ط14، مؤسسة الرسالة، 1407هـ.

عن أنس رضي الله عنه مرفوعاً: «من خَرج في طلب العلم فهو في سَبِيلِ الله حتى يرجع».

Anyone who leaves his home or country in search of Shariah knowledge is in the same category of the one who goes out to fight in the cause of Allah, the Almighty, until he returns to his family. Indeed, the knowledge seeker is like a fighter in the cause of Allah in reviving religion, putting the devil to disgrace, and tiring his own soul out in a good cause.

• Seeking knowledge is a form of jihad in the cause of Allah.
• A seeker of knowledge receives the same reward as a fighter in the battlefield, for both of them do something that strengthens the Shariah of Allah and protects it against anything contrary to it.
• If a person goes out to seek knowledge, he will be rewarded for his walk as he goes and comes back.

جامع الترمذي، تحقيق وتعليق:أحمد محمد شاكر وآخرون، مكتبة ومطبعة مصطفى البابي الحلبي، ط2، مصر، 1395هـ. دليل الفالحين لطرق رياض الصالحين، لمحمد علي بن محمد بن علان، ط4، اعتنى بها: خليل مأمون شيحا، دار المعرفة، بيروت، 1425ه. رياض الصالحين للنووي، ط1، تحقيق: ماهر ياسين الفحل، دار ابن كثير، دمشق، بيروت، 1428هـ. رياض الصالحين، ط4، تحقيق: عصام هادي، وزارة الأوقاف والشؤون الإسلامية القطرية، دار الريان، بيروت، 1428هـ. صحيح الترغيب والترهيب، للألباني، ط5، مكتبة المعارف – الرياض. مرعاة المفاتيح شرح مشكاة المصابيح، للمباركفوري، الطبعة الثالثة، إدارة البحوث العلمية والدعوة والإفتاء، الجامعة السلفية - بنارس الهند، 1404هـ. مرقاة المفاتيح شرح مشكاة المصابيح، للقاري، ط1، دار الفكر، بيروت، 1422هـ. نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين، ط14، مؤسسة الرسالة، 1407هـ.

عَنْ أَبِي مُوسَى رَضيَ اللهُ عنه عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَثَلُ مَا بَعَثَنِي اللَّهُ بِهِ مِنَ الهُدَى وَالعِلْمِ كَمَثَلِ الغَيْثِ الكَثِيرِ أَصَابَ أَرْضًا، فَكَانَ مِنْهَا نَقِيَّةٌ، قَبِلَتِ المَاءَ، فَأَنْبَتَتِ الكَلَأَ وَالعُشْبَ الكَثِيرَ، وَكَانَتْ مِنْهَا أَجَادِبُ، أَمْسَكَتِ المَاءَ، فَنَفَعَ اللَّهُ بِهَا النَّاسَ، فَشَرِبُوا وَسَقَوْا وَزَرَعُوا، وَأَصَابَتْ مِنْهَا طَائِفَةً أُخْرَى، إِنَّمَا هِيَ قِيعَانٌ لاَ تُمْسِكُ مَاءً وَلاَ تُنْبِتُ كَلَأً، فَذَلِكَ مَثَلُ مَنْ فَقُهَ فِي دِينِ اللَّهِ وَنَفَعَهُ مَا بَعَثَنِي اللَّهُ بِهِ، فَعَلِمَ وَعَلَّمَ، وَمَثَلُ مَنْ لَمْ يَرْفَعْ بِذَلِكَ رَأْسًا، وَلَمْ يَقْبَلْ هُدَى اللَّهِ الَّذِي أُرْسِلْتُ بِهِ».

The Prophet (may Allah's peace and blessings be upon him), expressing amazement, likened the one who benefits from what he brought—of guidance and the path that leads to the ultimate goal—and from religious knowledge to a land upon which abundant rain falls. This land, in turn, is of three types: The first type: a pure and fertile land that absorbs the rainwater, causing abundant vegetation—both fresh and dry—to grow, from which people benefit. The second type: land that holds water but does not grow vegetation. It retains the water, allowing people to benefit from it—drinking from it, watering their animals, and irrigating their crops. And the third type: a flat, smooth land that neither retains water nor grows any vegetation. It neither benefits itself from the rainwater, nor does it benefit others. Likewise are those who hear what the Prophet (may Allah's peace and blessings be upon him) was sent with—of knowledge and guidance. The first type: the scholar who understands the religion of Allah, acts upon his knowledge, and teaches it to others. He is like the fertile land that absorbs the water, benefiting itself and causing the growth of the plantation, and thereby benefiting others. The second type: the one who memorizes and preserves knowledge but does not have a deep understanding or the ability to derive rulings. He collects knowledge and spends his time doing so, but he either does not act upon its supererogatory aspects or does not comprehend what he has gathered. He is like a tool for others— benefiting them—and is similar to land that holds water, from which people benefit. The third type: the one who hears knowledge but neither preserves it, nor acts upon it, nor conveys it to others. He is like a barren or smooth land that has no vegetation, neither absorbing water nor allowing others to benefit from it.

• A clarification of the virtue of seeking knowledge and teaching it, and a warning against turning away from both.
• Using parables and analogies helps clarify meanings for people.
• Al-Qurtubi said: Just as rain revives dead land, religious knowledge revives the dead heart. Then, the Prophet (may Allah's peace and blessings be upon him) likened those who hear this knowledge to the various types of land upon which the rain falls.
• People vary in their ranks in terms of their reception of religious knowledge.

صحيح البخاري (1/ 27) (79). صحيح مسلم (4/ 1787) (2282). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (2/ 464). شرح رياض الصالحين، لابن عثيمين (2/ 294). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (2/ 950).

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ نَفَّسَ عَنْ مُؤْمِنٍ كُرْبَةً مِنْ كُرَبِ الدُّنْيَا نَفَّسَ اللهُ عَنْهُ كُرْبَةً مِنْ كُرَبِ يَوْمِ الْقِيَامَةِ، وَمَنْ يَسَّرَ عَلَى مُعْسِرٍ يَسَّرَ اللهُ عَلَيْهِ فِي الدُّنْيَا وَالْآخِرَةِ، وَمَنْ سَتَرَ مُسْلِمًا سَتَرَهُ اللهُ فِي الدُّنْيَا وَالْآخِرَةِ، وَاللهُ فِي عَوْنِ الْعَبْدِ مَا كَانَ الْعَبْدُ فِي عَوْنِ أَخِيهِ، وَمَنْ سَلَكَ طَرِيقًا يَلْتَمِسُ فِيهِ عِلْمًا سَهَّلَ اللهُ لَهُ بِهِ طَرِيقًا إِلَى الْجَنَّةِ، وَمَا اجْتَمَعَ قَوْمٌ فِي بَيْتٍ مِنْ بُيُوتِ اللهِ يَتْلُونَ كِتَابَ اللهِ وَيَتَدَارَسُونَهُ بَيْنَهُمْ إِلَّا نَزَلَتْ عَلَيْهِمِ السَّكِينَةُ، وَغَشِيَتْهُمُ الرَّحْمَةُ، وَحَفَّتْهُمُ الْمَلَائِكَةُ، وَذَكَرَهُمُ اللهُ فِيمَنْ عِنْدَهُ، وَمَنْ بَطَّأَ بِهِ عَمَلُهُ لَمْ يُسْرِعْ بِهِ نَسَبُهُ».

The Prophet (may Allah's peace and blessings be upon him) clarified that the reward a Muslim receives from Allah is of the same nature as the actions he performs for other Muslims. Whoever relieves, alleviates, removes, or eliminates a hardship and a difficulty from a believer in this world, Allah will reward him by relieving him from one of the hardships of the Day of Judgment. And whoever facilitates and makes things easy for someone in difficulty and removes his difficulty, Allah will make it easy for him in this world and the Hereafter. And whoever conceals the faults of a Muslim, such as knowing what should not be exposed of slips and errors, Allah will conceal his faults in this world and the Hereafter. Allah supports His slave as long as the slave supports his brother in his religious and worldly interests. Support could be through supplication, physical action, money, etc. Whoever walks in pursuit of religious knowledge, doing it for the sake of Allah Almighty, Allah will facilitate for him a path to Paradise. No group of people gather in one of the houses of Allah, reciting the Book of Allah and studying it among themselves, except that tranquility and solemnity descend upon them, the mercy of Allah envelops and encompasses them, the angels surround them, and Allah praises them in the presence of those near Him. It is enough of an honor that Allah mentions the slave in the highest assembly. The one whose good deeds are insufficient will not be elevated to the rank of those with righteous deeds. Hence, he should not rely upon his noble lineage and the merit of his forefathers while neglecting the performance of good deeds.

• Ibn Daqīq al-‘Īd said: This is a great Hadīth, comprising various types of knowledge, rules, and etiquettes. It highlights the merit of fulfilling the needs of Muslims and benefiting them in whatever way is possible, whether through knowledge, wealth, assistance, offering useful advice, giving counsel, or other means.
• Encouraging the act of making things easy for the one in difficulty.
• A Muslim is encouraged to help other Muslims, as Allah Almighty helps the one who helps his brother in proportion to his help.
• Among the ways of concealing a Muslim’s faults is: to refrain from seeking out his shortcomings. One of the predecessors is reported to have said: I met people who had no faults, yet they spoke about the faults of others, so people started mentioning their faults. And I met people who had faults but refrained from mentioning the faults of others, so their faults were forgotten.
• It is not a requirement of concealing the faults of others to neglect the prohibition of evil and not to change it. Rather, it should be changed and concealed at the same time, and this applies to those who are not known for corruption or persistence in transgression. As for one who is known for such behavior, it is not recommended to conceal his faults; instead, his affair should be referred to those in authority, provided that this does not lead to greater harm. This is because concealing his faults encourages him in his corruption and emboldens him to harm others, as well as emboldening others from among the wicked and stubborn.
• Encouraging the act of seeking knowledge, reciting, and studying the Qur’an.
• An-Nawawi said: This is evidence of the merit of gathering to recite the Quran in the mosque... and similar gatherings in a school, a garrison, or the like also attain this merit, Allah willing.
• Allah has made the recompense contingent upon deeds, not upon lineages.

صحيح مسلم (4/ 2074) (2699). التحفة الربانية، لإسماعيل الأنصاري (ص82). الأحاديث الأربعون النووية وعليها الشرح الموجز المفيد، لعبد الله المحسن (ص69). شرح الأربعين النووية ، لابن عثيمين (ص355).

عن معاوية رضي الله عنه قال: سمعت النبي صلى الله عليه وسلم يقول: «مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ، وَإِنَّمَا أَنَا قَاسِمٌ، وَاللهُ يُعْطِي، وَلَنْ تَزَالَ هَذِهِ الْأُمَّةُ قَائِمَةً عَلَى أَمْرِ اللهِ، لَا يَضُرُّهُمْ مَنْ خَالَفَهُمْ، حَتَّى يَأْتِيَ أَمْرُ اللهِ».

The Prophet (may Allah's peace and blessings be upon him) informs that when Allah wills to do good to someone, He endows him with the understanding of His religion. He also states that he is only a distributor who distributes the sustenance, knowledge, and other things that Allah Almighty gave him, and that the true Giver is Allah, and all else are mere causes that can only bring benefit with Allah's permission. He adds that this Ummah will continue to hold onto Allah's laws and not be harmed by those who oppose them until the Hour comes.

• The Hadīth shows the greatness and merit of the Shar‘i knowledge and its learning and urges us to seek it.
• Adherence to the truth must exist within this Ummah. If one group forsakes it, another will follow it.
• Understanding of the religion is part of Allah's intention of goodness for His servants.
• The Prophet (may Allah's peace and blessings be upon him) only gives according to Allah's Command and His Will, and he himself possesses nothing.

صحيح البخاري (1/ 25) (71). صحيح مسلم (2/ 718) (1037). توضيح الأحكام من بلوغ المرام، للبسام (7/ 485). منحة العلام في شرح بلوغ المرام، لعبد الله الفوزان (10/ 324). فتح ذي الجلال والإكرام، لابن عثيمين (6/ 424). سبل السلام بشرح بلوغ المرام، للصنعاني (2/ 688).

عَنْ أَبِي أُمَامَةَ البَاهِلِيِّ رَضيَ اللهُ عنه قَالَ: ذُكِرَ لِرَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلاَنِ أَحَدُهُمَا عَابِدٌ وَالآخَرُ عَالِمٌ، فَقَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «فَضْلُ العَالِمِ عَلَى العَابِدِ كَفَضْلِي عَلَى أَدْنَاكُمْ»، ثُمَّ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ اللَّهَ وَمَلاَئِكَتَهُ وَأَهْلَ السَّمَوَاتِ وَالأَرَضِينَ حَتَّى النَّمْلَةَ فِي جُحْرِهَا وَحَتَّى الحُوتَ لَيُصَلُّونَ عَلَى مُعَلِّمِ النَّاسِ الخَيْرَ».

Two men were mentioned to the Messenger of Allah (may Allah's peace and blessings be upon him): one of them a devout worshipper and the other a scholar, and he was asked which of them is better? He (may Allah's peace and blessings be upon him) said: The superiority of the scholar who possesses religious knowledge, acts upon it, and teaches it, over the devout worshipper who is devoted to worship while only knowing what is obligatory for him of knowledge, is like his superiority and honor (may Allah's peace and blessings be upon him) over the least of his Companions. Then the Prophet (may Allah's peace and blessings be upon him) explained the reason for this superiority: that Allah Almighty, those who bear the Throne from His angels, the inhabitants of the heavens from among all the angels, and the inhabitants of the earth from among humans, jinn, and all animals, even the ant in its hole deep in the earth, and the fish in the sea—thus including the creatures of both land and sea—all of them supplicate for good for the one who teaches people the religious knowledge that leads to their salvation and success.

• Among the methods of calling to Allah is using encouragement and giving parables (examples).
• The great honor of the scholars is that they have acquired knowledge and fulfilled its duties through practice and calling others to it.
• Encouragement to respect scholars and the knowledge seekers and to supplicate for them.
• Encouragement to teach people goodness, as it is a means of their salvation and happiness.

سنن الترمذي (4/ 416) (2685). كنوز رياض الصالحين، لمجموعة من الباحثين (16/ 481). مرقاة المفاتيح شرح مشكاة المصابيح، لعلي القاري (1/ 298). فيض القدير شرح الجامع الصغير، للمناوي (4/ 432). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (2/ 469). تطريز رياض الصالحين، لفيصل آل مبارك (ص758). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (2/ 954).

عن أبي الدرداء رضي الله عنه عن النبي صلى الله عليه وسلم قال: «مَنْ سَلَكَ طَريقا يَبْتَغي فيه عِلْما سَهَّل الله له طريقا إلى الجنة، وإنَّ الملائكةَ لَتَضَعُ أجْنِحَتها لطالب العلم رضًا بما يَصنَع، وإنَ العالم لَيَسْتَغْفِرُ له مَنْ في السماوات ومَنْ في الأرض حتى الحيتَانُ في الماء، وفضْلُ العالم على العَابِدِ كَفَضْلِ القمر على سائِرِ الكواكب، وإنَّ العلماء وَرَثَة الأنبياء، وإنَّ الأنبياء لم يَوَرِّثُوا دينارا ولا دِرْهَماً وإنما وَرَّثُوا العلم، فَمَنْ أَخَذَهُ أَخَذَ بحَظٍّ وَافِرٍ».

The Hadīth sheds light on some merits of the pursuit of knowledge, as follows: 1. If a person treads a path in pursuit of knowledge or even if he seeks knowledge while at home, Allah, the Almighty, will reward him by facilitating a path leading him to Paradise. The pursuit of knowledge includes a tangible path, where a man actually walks (to gain knowledge), and an intangible one, like attending the classes of scholars and reading books. Thus, he is considered to be following a path of knowledge, even though he is actually sitting. 2. The inhabitants of the heavens and the earth, even the fish and animals, invoke the forgiveness of Allah, the Almighty, for the scholars. 3. The angels, honored by Allah, the Almighty, lay down their wings for the seeker of knowledge out of pleasure at what he does and in humility and reverence towards knowledge and the knowledgeable. 4. The scholars are the inheritors of the prophets. They take knowledge, application, the call to Allah, the Almighty, and guiding people to His religion from them. 5. The superiority of a scholar over a devout worshiper is like the superiority of the moon over the rest of the stars. Indeed, the light and virtue of worship are limited to the worshiper; it does not reach others, just like the light of the stars. By contrast, the light and virtue of knowledge transcend the scholar and reach others, enlightening them. The Prophet (may Allah's peace and blessings be upon him) highlighted that the prophets did not bequeath worldly fortunes, but the best legacy they leave behind is knowledge. Whoever acquires it has indeed taken a great fortune. In fact, this is the true beneficial inheritance. Let no one think that a scholar does not engage in worship or that a worshiper lacks knowledge. But, the knowledge of the former prevails over his deeds, whereas the deeds of the latter override his knowledge. Hence, the scholars are considered as the inheritors of the prophets, who gained both merits – knowledge and action – and were marked by perfection and the pursuit of improvement. This is the course to be taken by those who truly know their Lord and walk in the path leading to Him.

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