A reading from the commentary on the hadith: (Whoever Allah wishes to do good by, He grants him understanding in the religion, and this community will not cease to stand until the command of Allah comes) with commentary.
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"A reading from Fath al-Bari by Ibn Hajar"
The reader: In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon our Prophet Muhammad, and upon his family and all his Companions. Ibn Hajar (may Allah have mercy on him) said in his commentary on the saying of the Prophet (peace and blessings be upon him):Al-Adab Al-Mufrad 666 The hadith. His statement: He said: "And this hadith contains three rulings. The first is the virtue of spending in the religion, and the second is"
The Shaykh : Understanding, the virtue of understanding, it is not spending.
The reader: Spending, that is what I have, O Shaykh.
The Shaykh : There is no mistake, it is understanding. Correct it. The one who has spending, correct it.
The reader: "The first is the virtue of understanding in the religion, and the second is that the one who gives is, in reality, Allah, and the third is that some of this community will remain upon the truth forever. The first is appropriate for the chapters on knowledge, and the second is appropriate for the section on alms, and for this reason Muslim included it in the chapter on zakah, and the author included it in the chapter on the fifth (khums). The third is appropriate for mentioning the signs of the Hour, and the author included it in the chapter on holding fast to the rope, due to his attention to the issue that time will not be devoid of a mujtahid (scholar qualified to derive rulings), and the detailed discussion of this will come there. And the meaning of 'the command of Allah' here is the wind that will take the soul of everyone who has in his heart any portion of faith, and the worst of people will remain, and upon them the Hour will be established. And the three hadiths may be related to the chapters on knowledge, or specifically to the heading of this chapter, from the perspective of affirming good for the one who gains understanding in the religion of Allah, and that this does not happen only through acquisition, but also for the one whom Allah opens up to it. And the one whom Allah opens up to it, his kind will continue to exist until the command of Allah comes. Al-Bukhari affirmed that the ones meant are the people of knowledge of the athar (reports from Companions or successors), and Ahmad ibn Hanbal said: If they are not the people of hadith, I do not know who they are. And Qadi Iyad said: Ahmad meant the people of the Sunnah and those who believe in the methodology of the people of hadith. And al-Nawawi said: It is possible that this group is a faction from among the types of believers who establish the command of Allah the Exalted, a mujahid, from among those who establish the command of Allah the Exalted, a mujahid, a jurist, a hadith scholar, a ascetic, one who enjoins good and forbids evil, and other types of good. And it is not necessary for them to gather in one place, but it is permissible for them to be scattered. I say: The detailed discussion of this will come in the book on holding fast to the rope, if Allah wills. His statement: 'He grants him understanding' means He makes him understand, as mentioned previously. And the hah is sakin (unvoweled) because it is the answer to the condition. It is said: faqaha (with dammah) if understanding became his habit, and faqaha (with fathah) if he preceded others in understanding, and faqaha (with kasrah) if he understood. And 'good' is indefinite to include the little and the much, and the indefiniteness is for magnification because the context requires it. And the implication of the hadith is that the one who does not gain understanding in the religion, meaning he does not learn the rules of Islam and the branches connected to them, has been deprived of good. And Abu Ya'la narrated the hadith of Mu'awiyah from another weak chain, and added at the end: And the one who does not gain understanding in the religion, Allah does not care about him. And the meaning is correct, because the one who does not know the matters of his religion is not a jurist or a student of jurisprudence, so it is valid to describe him as one for whom good was not intended. And in that is a clear indication of the virtue of scholars over other people, and the virtue of understanding in the religion over other sciences. And the rest of the discussion on the other two hadiths will come in their places in the chapters on the fifth and holding fast to the rope, if Allah wills. And his statement: 'This community will not cease' means some of the community, as is explicitly stated in the place I referred to, if Allah wills" End.
The Shaykh : In short, in the name of Allah, the Most Gracious, the Most Merciful. We have previously mentioned that the implication does not mean that the one who does not gain understanding is not one for whom Allah intends good. But the meaning is that the one who gains understanding and becomes one of the people of understanding, that is a sign that Allah intends good for him. It does not mean that the one who does not gain understanding is not one for whom Allah intends good. And with this, the difficulty is resolved. For some people know from the religion of Allah only what is obligatory upon them, and Allah may intend good for them. They believe, establish the prayer, give zakah, perform Hajj, and fast. Yes, but it may be said that this person is a jurist in the religion of Allah, but he is not the complete jurist. He is a jurist only in what is obligatory upon him. But the hadith is about the religion, meaning the entire religion. And on this basis, we say the meaning is that the one to whom Allah grants understanding in the religion, He intends good for him. And the one to whom He does not grant that, Allah may intend good for him or He may not.
The questioner : The hadith of Abu Hurayrah in the Sahih also: Whoever Allah wishes to do good by, He sends down upon him. Also, as I said.
The Shaykh : Similar to this, like this,Muwatta Malik 50:7 meaning it reaches him, the calamities reach him. And yet, some people do not have calamities befall them, unlike others. And it is not said that Allah does not intend good for them. Yes.
The reader: In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon our Prophet Muhammad, and upon his family and all his Companions. Ibn Hajar (may Allah have mercy on him) said in his commentary on the saying of the Prophet (peace and blessings be upon him):
When Allah desires good for a person, He gives him understanding in the deen.
ومن يرد الله به خيرا يفقه في الدينThe Shaykh : Understanding, the virtue of understanding, it is not spending.
The reader: Spending, that is what I have, O Shaykh.
The Shaykh : There is no mistake, it is understanding. Correct it. The one who has spending, correct it.
The reader: "The first is the virtue of understanding in the religion, and the second is that the one who gives is, in reality, Allah, and the third is that some of this community will remain upon the truth forever. The first is appropriate for the chapters on knowledge, and the second is appropriate for the section on alms, and for this reason Muslim included it in the chapter on zakah, and the author included it in the chapter on the fifth (khums). The third is appropriate for mentioning the signs of the Hour, and the author included it in the chapter on holding fast to the rope, due to his attention to the issue that time will not be devoid of a mujtahid (scholar qualified to derive rulings), and the detailed discussion of this will come there. And the meaning of 'the command of Allah' here is the wind that will take the soul of everyone who has in his heart any portion of faith, and the worst of people will remain, and upon them the Hour will be established. And the three hadiths may be related to the chapters on knowledge, or specifically to the heading of this chapter, from the perspective of affirming good for the one who gains understanding in the religion of Allah, and that this does not happen only through acquisition, but also for the one whom Allah opens up to it. And the one whom Allah opens up to it, his kind will continue to exist until the command of Allah comes. Al-Bukhari affirmed that the ones meant are the people of knowledge of the athar (reports from Companions or successors), and Ahmad ibn Hanbal said: If they are not the people of hadith, I do not know who they are. And Qadi Iyad said: Ahmad meant the people of the Sunnah and those who believe in the methodology of the people of hadith. And al-Nawawi said: It is possible that this group is a faction from among the types of believers who establish the command of Allah the Exalted, a mujahid, from among those who establish the command of Allah the Exalted, a mujahid, a jurist, a hadith scholar, a ascetic, one who enjoins good and forbids evil, and other types of good. And it is not necessary for them to gather in one place, but it is permissible for them to be scattered. I say: The detailed discussion of this will come in the book on holding fast to the rope, if Allah wills. His statement: 'He grants him understanding' means He makes him understand, as mentioned previously. And the hah is sakin (unvoweled) because it is the answer to the condition. It is said: faqaha (with dammah) if understanding became his habit, and faqaha (with fathah) if he preceded others in understanding, and faqaha (with kasrah) if he understood. And 'good' is indefinite to include the little and the much, and the indefiniteness is for magnification because the context requires it. And the implication of the hadith is that the one who does not gain understanding in the religion, meaning he does not learn the rules of Islam and the branches connected to them, has been deprived of good. And Abu Ya'la narrated the hadith of Mu'awiyah from another weak chain, and added at the end: And the one who does not gain understanding in the religion, Allah does not care about him. And the meaning is correct, because the one who does not know the matters of his religion is not a jurist or a student of jurisprudence, so it is valid to describe him as one for whom good was not intended. And in that is a clear indication of the virtue of scholars over other people, and the virtue of understanding in the religion over other sciences. And the rest of the discussion on the other two hadiths will come in their places in the chapters on the fifth and holding fast to the rope, if Allah wills. And his statement: 'This community will not cease' means some of the community, as is explicitly stated in the place I referred to, if Allah wills" End.
The Shaykh : In short, in the name of Allah, the Most Gracious, the Most Merciful. We have previously mentioned that the implication does not mean that the one who does not gain understanding is not one for whom Allah intends good. But the meaning is that the one who gains understanding and becomes one of the people of understanding, that is a sign that Allah intends good for him. It does not mean that the one who does not gain understanding is not one for whom Allah intends good. And with this, the difficulty is resolved. For some people know from the religion of Allah only what is obligatory upon them, and Allah may intend good for them. They believe, establish the prayer, give zakah, perform Hajj, and fast. Yes, but it may be said that this person is a jurist in the religion of Allah, but he is not the complete jurist. He is a jurist only in what is obligatory upon him. But the hadith is about the religion, meaning the entire religion. And on this basis, we say the meaning is that the one to whom Allah grants understanding in the religion, He intends good for him. And the one to whom He does not grant that, Allah may intend good for him or He may not.
The questioner : The hadith of Abu Hurayrah in the Sahih also: Whoever Allah wishes to do good by, He sends down upon him. Also, as I said.
The Shaykh : Similar to this, like this,