Tafsir al-Baghawi - Al-Baghawi - (8/59)

Tafsir al-BaghawiAl-Baghawi

“in degrees.” The knowledgeable believer is raised above the one who has no knowledge by degrees.

Imam Abu Ali al-Husayn ibn Muhammad al-Qadi informed us; Imam Abu al-Tayyib Sahl ibn Muhammad ibn Sulayman related to us; Abu Ali Hamid ibn Muhammad ibn Abd Allah al-Harawi related to us; Muhammad ibn Yunus al-Qurashi informed us; Ubayd Allah ibn Dawud informed us; Asim ibn Raja ibn Haywah related to us; Dawud ibn Jamil related to me, from Kathir ibn Qays, who said:

I was sitting with Abu al-Darda in the mosque of Damascus when a man came and said, “O Abu al-Darda, I have come to you from the city of the Messenger, peace and blessings be upon him, for the sake of a hadith which has reached me—that you relate it from the Messenger of Allah, peace and blessings be upon him.”

He asked, “Have you come for no purpose other than this?” He replied, “No.” He asked, “And have you not come for trade?” He replied, “No.” He asked, “Have you come solely out of desire for it?” He replied, “Yes.”

He said, “I heard the Messenger of Allah, peace and blessings be upon him, say: ‘Whoever follows a path in search of knowledge, Allah will thereby lead him along one of the paths to Paradise. Indeed, the angels lower their wings in approval of the seeker of knowledge; and indeed, those in the heavens and the earth, even the fish in the water, supplicate for him. The superiority of the scholar over the worshipper is like the superiority of the full moon over all the other stars. Indeed, the scholars are the heirs of the Prophets. The Prophets did not leave behind a dinar or a dirham as inheritance; rather, they left knowledge. Whoever acquires it has acquired an abundant share.’” (2)

Abd al-Wahid al-Malihi informed us; Abu Ali al-Husayn ibn Ahmad ibn Ibrahim al-Sarraj informed us; al-Hasan ibn Yaqub al-Adl informed us; Muhammad ibn Abd al-Wahhab al-Farra related to us; Jafar ibn Awn informed us; Abd al-Rahman ibn Ziyad informed us, from Abd al-Rahman ibn Rafi, from Abd Allah ibn Amr, that the Messenger of Allah, peace and blessings be upon him, passed by two gatherings in his mosque. One of them was supplicating to Allah and turning to Him in hope, while the other was learning Islamic jurisprudence and teaching it. He said:

“Both gatherings are engaged in good, but one of them is superior to the other. As for these people, they supplicate to Allah and turn to Him in hope; and as for those people, they learn Islamic jurisprudence and teach the ignorant. These are superior, and I was sent only as a teacher.” Then he sat among them. (3)

(1) The text within the brackets is omitted in manuscript “A.” (2) Recorded by Abu Dawud in The Book of Knowledge, chapter: “Encouragement to Seek Knowledge,” 5:243. Al-Mundhiri said: “There has been much disagreement concerning this hadith ...” Al-Tirmidhi also recorded it in The Book of Knowledge, chapter: “What Has Been Related Regarding the Superiority of Religious Understanding over Worship,” 7:450-453, but through the route of Mahmud ibn Khidash al-Baghdadi. He said: “We know this hadith only through the narration of Asim ibn Raja ibn Haywah, and I do not consider its chain connected in the form in which Mahmud ibn Khidash narrated it to us. Rather, it is narrated from Asim ibn Raja ibn Haywah, from Dawud ibn Jamil, from Kathir ibn Qays, from Abu al-Darda, from the Prophet, peace and blessings be upon him. This is sounder than the narration of Mahmud ibn Khidash.” It was also recorded by al-Darimi, 1:98; Ibn Majah, Introduction, chapter: “The Virtue of the Scholars and Encouragement to Seek Knowledge,” no. 223, 1:81; Imam Ahmad, 5:196; Ibn Hibban in Mawarid al-Zam'an, p. 48; and the compiler in Sharh al-Sunnah, 1:275-276. The hadith has corroborating reports that strengthen it, as al-Hafiz stated in Fath al-Bari, 1:160. Al-Albani graded it authentic in Sahih al-Jami, no. 6297. (3) Recorded by al-Darimi, 1:99-100; Abu Dawud al-Tayalisi, p. 298; and the compiler in Sharh al-Sunnah, 1:274-275. The hadith is weak because Abd al-Rahman ibn Ziyad ibn An'um al-Ifriqi is weak.

دَرَجَاتٍ" الْمُؤْمِنُ الْعَالِمُ فَوْقَ الَّذِي لَا يَعْلَمُ دَرَجَاتٍ. [أَخْبَرَنَا الْإِمَامُ أَبُو عَلِيٍّ الْحُسَيْنُ بْنُ مُحَمَّدٍ الْقَاضِيُّ حَدَّثَنَا الْإِمَامُ أَبُو الطِّيبِ سَهْلُ بْنُ مُحَمَّدِ ابن سُلَيْمَانَ] (١) حَدَّثَنَا أَبُو عَلِيٍّ حَامِدُ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْهَرَوِيُّ أَخْبَرَنَا مُحَمَّدُ بْنُ يُونُسَ الْقُرَشِيُّ أَخْبَرَنَا عُبَيْدُ اللَّهِ بْنُ دَاوُدَ، حَدَّثَنَا عَاصِمُ بْنُ رَجَاءِ بْنِ حَيْوَةَ، حَدَّثَنِي دَاوُدُ بْنُ جَمِيلٍ عَنْ كَثِيرِ بْنِ قَيْسٍ قَالَ: كُنْتُ جَالِسًا مَعَ أَبِي الدَّرْدَاءِ فِي مَسْجِدِ دِمَشْقَ فَجَاءَ رَجُلٌ فَقَالَ: يَا أَبَا الدَّرْدَاءِ إِنِّي جِئْتُكَ مِنْ مَدِينَةِ الرَّسُولِ ﷺ لِحَدِيثٍ بَلَغَنِي أَنَّكَ تُحَدِّثُهُ عَنْ رَسُولِ اللَّهِ ﷺ قَالَ: مَا كَانَتْ لَكَ حَاجَةٌ غَيْرُهُ؟ قَالَ: لَا قَالَ: وَلَا جِئْتَ لِتِجَارَةٍ؟ قَالَ: لَا قَالَ: وَلَا جِئْتَ إِلَّا رَغْبَةً فِيهِ؟ قَالَ: نَعَمْ قَالَ: فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: "مَنْ سَلَكَ طَرِيقًا يَطْلُبُ فِيهِ عِلْمًا سَلَكَ اللَّهُ بِهِ طَرِيقًا مِنْ طُرُقِ الْجَنَّةِ، وَإِنَّ الْمَلَائِكَةَ لَتَضَعُ أَجْنِحَتَهَا رضًى لِطَالِبِ العلم، وإن السموات وَالْأَرْضَ وَالْحُوتَ فِي الْمَاءِ لَتَدْعُو لَهُ، وَإِنَّ فَضْلَ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِ الْقَمَرِ لَيْلَةَ الْبَدْرِ عَلَى سَائِرِ الْكَوَاكِبِ، وَإِنَّ الْعُلَمَاءَ وَرَثَةُ الْأَنْبِيَاءِ وَإِنَّ الْأَنْبِيَاءَ لَمْ يُورِّثُوا دِينَارًا وَلَا دِرْهَمًا وَإِنَّمَا وَرَّثُوا الْعِلْمَ فَمَنْ أَخَذَهُ فَقَدْ أَخَذَ بِحَظٍّ وَافِرٍ" (٢) . أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ أَخْبَرَنَا أَبُو عَلِيٍّ الْحُسَيْنُ بْنُ أَحْمَدَ بْنِ إِبْرَاهِيمَ السَّرَّاجُ، أَخْبَرَنَا الْحَسَنُ ابن يَعْقُوبَ الْعَدْلُ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الْوَهَّابِ الْفَرَّاءُ، حَدَّثَنَا جَعْفَرُ بْنُ عَوْنٍ أَخْبَرَنَا عَبْدُ الرَّحْمَنِ بْنِ زِيَادٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ رَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو أَنَّ رَسُولَ اللَّهِ ﷺ مَرَّ بِمَجْلِسَيْنِ فِي مَسْجِدِهِ أَحَدُ الْمَجْلِسَيْنِ يَدْعُونَ اللَّهَ وَيَرْغَبُونَ إِلَيْهِ، وَالْآخَرُ يَتَعَلَّمُونَ الْفِقْهَ وَيُعَّلِمُونَهُ، قَالَ: "كِلَا الْمَجْلِسَيْنِ عَلَى خَيْرٍ، وَأَحَدُهُمَا أَفْضَلُ مِنْ صَاحِبِهِ، أَمَّا هَؤُلَاءِ فَيَدْعُونَ اللَّهَ وَيَرْغَبُونَ إِلَيْهِ وَأَمَّا هَؤُلَاءِ فَيَتَعَلَّمُونَ الْفِقْهَ وَيُعَلِّمُونَ الْجَاهِلَ، فَهَؤُلَاءِ أَفْضَلُ وَإِنَّمَا بُعِثْتُ مُعَلِّمًا ثُمَّ جَلَسَ فِيهِمْ" (٣) .

(١) ما بين القوسين ساقط من "أ". (٢) أخرجه أبو داود في العلم: باب الحث على طلب العلم: ٥ / ٢٤٣ قال المنذري: "وقد اختلف في هذا الحديث اختلافا كثيرا ... "، والترمذي في العلم، باب ما جاء في فضل الفقه على العبادة: ٧ / ٤٥٠ - ٤٥٣ لكن من طريق محمود بن خداش البغدادي، وقال، "ولا نعرف هذا الحديث إلا من حديث عاصم بن رجاء بن حيوة، وليس إسناده عندي بمتصل هكذا، حدثنا محمود ابن خداش هذا الحديث، وإنما يروى هذا الحديث عن عاصم بن رجاء بن حيوة عن داود بن جميل، عن كثير بن قيس، عن أبي الدرداء عن النبي صلىالله عليه وسلم وهذا أصح من حديث محمود بن خداش"، والدرامي: ١ / ٩٨، وابن ماجه في المقدمة، باب فضل العلماء والحث على طلب العلم (٢٢٣) : ١ / ٨١، والإمام أحمد: ٥ / ١٩٦، وابن حبان في موارد الظمآن: صفحة (٤٨) ، والمصنف في شرح السنة: ١ / ٢٧٥ - ٢٧٦ وللحديث شواهد يتقوى بها كما قال الحافظ في الفتح: (١ / ١٦٠) ، وصححه الألباني في صحيح الجامع برقم: (٦٢٩٧) . (٣) أخرجه الدارمي: ١ / ٩٩ - ١٠٠، وأبو داود الطيالسي: صفحة (٢٩٨) ، والمصنف في شرح السنة: ١ / ٢٧٤ - ٢٧٥. والحديث ضعيف لضعف عبد الرحمن بن زياد بن أنعم الأفريقي.