And upon his household and all his Companions. Al-Bukhari (may Allah have mercy on him) said: Chapter on the reward of one who judges by wisdom, in reference to the saying of Allah the Exalted:

The reciter: And may Allah send prayers upon our Prophet Muhammad and upon his family and all his Companions.
Al-Bukhari (may Allah have mercy on him) said:
Chapter on the reward of one who judges by wisdom, in reference to the saying of Allah the Exalted:
Shihab ibn 'Abbad narrated to us, Ibrahim ibn Humayd narrated to us from Isma'il from Qays from 'Abdullah, who said: The Messenger of Allah (peace and blessings be upon him) said: .

The Shaykh : In my view, "rajulun" (a man) is in the nominative case, and the genitive case is also permissible if it is considered a substitute (badal). However, the saying of the Messenger of Allah (peace and blessings be upon him): It is known that envy, which is wishing for the removal of another's blessing according to the majority, or disliking what Allah has bestowed upon others according to Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him), is forbidden. So how does the Prophet (peace and blessings be upon him) permit it in these two cases?
The answer is that envy is intended here to mean "ghibtah" (admiration or wishing for oneself what another has), meaning that a person should feel this admiration. So it is as if the Messenger of Allah (peace and blessings be upon him and his household) is saying: It is not befitting to feel this admiration in any of the matters of this world, neither in women, nor in sons, nor in palaces, nor in cars, nor in anything else, except in two cases: "upon its destruction" means upon its spending and expenditure, because spending and expenditure is the destruction of wealth. His saying "in the cause of truth" is the opposite of falsehood and includes both the obligatory and the recommended. Among the obligatory are zakah, financial maintenance, feeding the hungry, clothing the naked, and sheltering the guest, and the like. As for falsehood, it is spending it in what is harmful, such as spending it on drinking intoxicants, or smoking, or men wearing silk, or the like. Also included in this is spending it in something of no benefit, for whoever spends it in falsehood is doing so because he has been forbidden from wasting wealth. The second is: Wisdom is knowledge by which he judges, meaning by its implications, and he teaches it to people. So one does not envy except the owner of wealth who spends it in the obedience of Allah, and the owner of knowledge who judges by it and teaches it. His saying (peace and blessings be upon him) "so he judges by it" includes acting upon wisdom, because acting upon it is judging, and judging between people in it. As for "he teaches it," that is clear.