Continuation of the explanation: (There is no envy except in two cases: a man to whom Allah has given wealth, and He has empowered him to spend it in the cause of truth, and a man to whom Allah has given wisdom, so he judges by it)

The Shaykh : From one perspective, and from another, if a person is elevated and made a leader, he may become arrogant and say, "I have reached the goal, and there is no need for me to seek knowledge." In any case, there is no doubt that a person is more free before he is elevated than after he is elevated. For this reason, some people said: "You belong to yourself as long as you are not known; if you are known, you belong to others". This is correct. If a person has no dealings with people, he is free and can dispose of his time as he pleases. But if he has dealings with people, he does not get this freedom. However, al-Bukhari (may Allah have mercy on him) said: "After you have become leaders". But in reality, this may be understood by some as an objection to 'Umar, suggesting that jurisprudence should be acquired before one becomes a leader and after one becomes a leader. However, the intent differs between the report of 'Umar and the statement of al-Bukhari. 'Umar intended that a person should acquire jurisprudence before he becomes occupied with leadership. As for al-Bukhari, he intended to clarify that leadership does not necessitate the end of the pursuit of knowledge, and that a person, even if he is elevated and reaches whatever level of leadership he reaches, should not diminish his eagerness to seek knowledge. The two objectives are different, and there is no objection to 'Umar in al-Bukhari's statement as long as the objective is different. Then al-Bukhari cited as evidence that some of the Companions of the Prophet (peace and blessings be upon him and his family) learned knowledge while they were old. As for the hadith, his saying: means there is no envy, meaning no, there is nothing for which a person feels envious envy except in these two things: the wealth that Allah has given a person and empowered him to spend in the cause of truth, meaning he spends it only in something beneficial, and the second: a man to whom Allah has given wisdom, meaning knowledge, so he judges by it and teaches it. And which of the two is more worthy of envy?
The student: The second.

The Shaykh : The second. The second is more worthy of envy, because the first, although one envies the giving of what is loved, since wealth is loved by souls, Allah the Exalted said: And He said: But however much is given, the benefit is temporary; the benefit is temporary and ends with the end of what is given. But knowledge continues. There is a person whose knowledge Allah made beneficial to people until the Day of Resurrection. For example, Abu Hurayrah (may Allah be pleased with him) and others who transmitted the hadith from the Messenger of Allah (peace and blessings be upon him and his family); their knowledge is beneficial to people to this day and to the days after. Yes.

The questioner : May Allah forgive you, ...I see in myself ... al-Hajjaj ibn Yusuf

The Shaykh : Yes, indeed,

The Shaykh : In any case, it is Allah who forgives us and him. He did some things for which he is not praised, but he also did things, may Allah forgive him, for which he is praised, such as what he did with the mushaf in its vowelization and dotting. He also has notable deeds, but in any case, he is well known. A person loves a person from one aspect and dislikes him from another aspect. Yes.