And prayers and peace be upon our Prophet Muhammad, and upon his family and all his Companions.

The reader: In the name of Allah, the Most Gracious, the Most Merciful.
All praise is due to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and all his Companions.
The author (may Allah have mercy on him) transmitted, in the context of the hadiths in the chapter on the virtue of knowledge, whether learning it or teaching it, from Allah: "From Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said:

And whoever takes a path to gain knowledge, Allah makes a path to Paradise easy for him.

ومن سلك طريقًا يلتمس فيه علمًا سهل الله له طريقًا إلى الجنة

Jami` at-Tirmidhi 2945Sahih (Darussalam)

Narrated by Muslim. And from him (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said:

If anyone summons other to follow right guidance, his reward will be equivalent to that of the people who follow him, without their rewards being diminished in any respect on that account

من دعا إلى هدى كان له من الأجر مثل أجور من تبعه لا ينقص ذلك من أجورهم شيئًا

Sunan Abi Dawud 4609Sahih (Al-Albani)

Narrated by Muslim. And from him (may Allah be pleased with him) he said:

Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "When a man dies, his deeds come to an end except for three things: Sadaqah Jariyah (ceaseless charity); a knowledge which is beneficial, or a virtuous descendant who prays for him (for the deceased)." [Muslim] .

قال رسول الله صلى الله عليه وسلم: إذا مات ابن آدم انقطع عمله إلا من ثلاث صدقة جارية أو علم ينتفع به أو ولد صالح يدعو له

Riyad as-Salihin 1383

Narrated by Muslim".

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
These three hadiths explain the virtue of knowledge and its noble effects. From Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings be upon him and his family) said: Traveling a path includes the physical path that feet tread, such as when a person goes from his home to a place of knowledge, whether that place is a mosque, a school, a university, or something else. It also includes traveling in the pursuit of knowledge, where a person moves from his city to another city seeking knowledge. This is traveling a path in search of knowledge. Jabir ibn 'Abd Allah al-Ansari, a Companion of the Messenger of Allah (peace and blessings be upon him and his family), traveled a full month's journey on mounts, on camels, from one city to another for the sake of a single hadith narrated by 'Abd Allah ibn Unays from the Prophet (peace and blessings be upon him and his family). The second type is the spiritual path, which is seeking knowledge from the mouths of scholars and from the contents of books. The one who reviews books to find the ruling on a legal issue, even if he is sitting on his chair, has traveled a path in search of knowledge. And the one who sits with a shaykh to learn from him has traveled a path in search of knowledge, even if he is sitting. So traveling a path, as you have heard, is divided into two categories: one refers to the path that feet tread, and the second refers to the path by which one reaches knowledge, even if one is sitting. Whoever travels this path, Allah will make easy for him a path to Paradise. This is because Islamic knowledge allows one to know the rulings of what Allah has revealed, to know the Shari'ah of Allah, to know the commands of Allah, and to know the prohibitions of Allah. By it, one finds the path that pleases Allah (Mighty and Majestic) and leads one to Paradise. And the more you strive in traveling the paths that lead to knowledge, the more paths you will have that lead you to Paradise. In this hadith, there is an encouragement to seek knowledge that is not hidden from anyone. A person should seize the opportunity, especially the young person who memorizes quickly and retains what he memorizes. He should hasten the time and hasten his life before what occupies him from that comes. As for the second hadith, it is also from Abu Hurayrah that the Prophet (peace and blessings be upon him and his family) said: meaning: until the Day of Resurrection. meaning: teach the people, for the one who calls to guidance is the one who teaches the people, clarifies the truth to them, and guides them to it. So he has a reward like the reward of the one who acts on it. For example, if you guide a person that he should perform witr, making his last prayer of the night witr as the Prophet (peace and blessings be upon him) commanded, saying: and you encourage witr and make it attractive, and then one of the people performs witr based on your words and your guidance, you have a reward like his reward. You have a reward like his reward. If someone else learns from you, or from the one you taught, you have a reward like his reward, and if this chain continues until the Day of Resurrection. In this is evidence of the multitude of the rewards of the Prophet (peace and blessings be upon him and his family), because he guided the Ummah to guidance. So whoever acts on the guidance of this Ummah, the Prophet (peace and blessings be upon him and his family) has a reward like his, without diminishing anything from their rewards. The reward is complete for the doer and the caller. And when it becomes clear that the Prophet (peace and blessings be upon him and his family) has a reward for what his Ummah did, it becomes clear by that the error of those who dedicate the reward of worship to the Messenger (peace and blessings be upon him). For example, some people strive and strive, and then they pray two rak'ahs and say, "O Allah, make its reward for the Messenger." They recite the Qur'an and say, "O Allah, make its reward for the Messenger." This is a mistake. The first time this happened was in the fourth century of the Hijra, meaning after three hundred years of the death of the Messenger. Some scholars thought it good to do this, saying, "Just as I dedicate charity, prayer, or dhikr to my father and mother, I dedicate it to the Messenger (peace and blessings be upon him)." We say: This is a mistake, a foolishness in conception and misguidance in religion. How do we ask: Are you more loving of the Messenger than Abu Bakr? He will say: No. More than 'Umar? No. More than 'Uthman? No. More than 'Ali? No. More than Ibn 'Abbas? Ibn Mas'ud? The Companions? No. Did any of them dedicate a righteous deed to the Messenger (peace and blessings be upon him)? Absolutely not. And likewise the Tabi'un and the Imams: Imam Ahmad, al-Shafi'i, Malik, Abu Hanifah. They did not do this. What informed you of something they did not know or did not do? Who are you? So it is an error in conception and misguidance in religion, because any deed you do, even if its reward is for you, the Messenger (peace and blessings be upon him) has a reward like it, even if you did not say anything. Even if you did not say anything, any deed, if you pray two rak'ahs, their reward is for you and the Messenger has a reward like it, without diminishing anything from your reward. So what is the benefit? Your dedicating the reward to the Messenger only means that you deprived yourself of the reward, and the Messenger (peace and blessings be upon him) has a reward like yours whether you dedicated it to him or not. Because he said (peace and blessings be upon him): So there is no need. We take from this hadith the virtue of knowledge, because knowledge is the guidance to the right path and the encouragement to taqwa. So knowledge is far better than wealth, even if a person gives in charity vast, enormous amounts of money. Knowledge and spreading knowledge are better. And I give you an example now: in the time of Abu Hurayrah, there were kings who ruled the world. And in the time of Imam Ahmad, there were rich people who possessed great wealth and gave in charity and established endowments. In the time of those after them, like Shaykh al-Islam Ibn Taymiyyah and Ibn al-Qayyim, and other rich people who gave in charity, spent, and established endowments. Where did what they spent go? Where did what they endowed go? It is gone, there is no trace of it. But the hadiths of Abu Hurayrah are recited at all times, night and day, and he receives their reward. The Imams also, their knowledge and fiqh are spread among the Ummah, and they receive its reward. And so on. Shaykh al-Islam Ibn Taymiyyah and Ibn al-Qayyim and other scholars have died, but their mention is alive and remains. They teach the people while they are in their graves, and they receive the reward while they are in their graves. And this indicates that knowledge is far better than wealth and more beneficial for the person. And it will come, if Allah wills, in the third hadith of Abu Hurayrah that the author mentioned, It will come, if Allah wills, the discussion of it so that the session does not become too long for you. And success is from Allah, if Allah wills.