Bukhari

Hadith Commentary:
By "wisdom" is meant a sound and firm knowledge of the Qur'an and Hadith, just as in the hadith the term "understanding (fiqh)" is used.
"Whomever Allah intends good for, He grants him understanding (fiqh) in the religion"—here, what is meant is understanding (fiqh) of the Qur'an and Hadith.

Hadith Commentary:
In this hadith, the Messenger of Allah (sallallahu alayhi wa sallam) has deemed the person of wisdom as worthy of envy, and by "wisdom" is meant the knowledge of the Qur’an and Sunnah, which in another hadith has been referred to as understanding (fiqh). Thus, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Whomever Allah intends good for, He grants him understanding in the religion.”
(Sahih al-Bukhari, Book of Knowledge, Hadith: 71)
Imam al-Bukhari (rahimahullah) has established a chapter heading for this hadith in the Book of Judgments with these words:
(Chapter: The Reward of One Who Judges with Wisdom)
“Statement regarding the reward and recompense for one who judges according to wisdom.”
(Sahih al-Bukhari, Book of Judgments, Hadith: 3)
In any case, a ruler who judges according to wisdom is praiseworthy in the sight of Allah, to the extent that he has been deemed worthy of envy.
And Allah knows best.

Explanation:
The commentators of hadith write: «اعلم ان المراد بالحسد، ههنا الغبطة فان الحسد مذموم قدبين الشرع باوضح بيان وقد يجي الحسد بمعني الغبطة وان كان قليلا» That is, in Hadith 73, by the word "hasad" (envy), what is meant is "ghibta," i.e., to aspire or wish for something similar (without malice), because hasad (envy) in its real sense is always blameworthy, and the Shari‘ah has strongly condemned it. Sometimes, the word hasad is also used in the sense of ghibta (aspirational envy). Many ignorant people, out of envy towards Imam Bukhari rahimahullah, seek to insult and belittle him; such envy is not befitting of a believer. «اللهم احفظنا آمين»

Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah has established the chapter that one should envy (with a positive sense) knowledge and wisdom, and he has brought the hadith that envy is not permissible except in two cases. Therefore, the words «حسد» in the hadith refer to this positive envy (ghibtah), because envy (hasad) in its negative sense is a great evil and sin. Thus, the hadith is to be understood as referring to positive envy (ghibtah), and this is also what is mentioned in the chapter. Furthermore, if we reflect, before this chapter, Imam Bukhari rahimahullah established the chapter «الفهم فى العلم», and now he has established «باب الاغتباط فى العلم والحكمة». The connection between the two is clear: the more a person's understanding and knowledge increases, the more his happiness and positive envy (ghibtah) will increase, because as a person's understanding increases, his vision expands, and he will keep in view the person who is strong in understanding, desiring to become like him. This is what is called positive envy (ghibtah). [عمدة القاري ج2 ص 54، الكواكب الدراري ج 1 ص 43]

◈ Hafiz Ibn Hajar rahimahullah says:
«والذي يظهرلي أن مراد البخاري : ان الرياسة وان كانت مما يغبط بها صاحبها فى العادة لكن الحديث دل على ان الغبطة لا تكون الابأحد أمرين . . . . .»
"In my view, the correspondence is as follows: although leadership usually becomes a cause of positive envy (ghibtah), the hadith indicates that the foundation of positive envy (ghibtah) is only two things: knowledge and generosity. Furthermore, generosity is praiseworthy only when it is accompanied by knowledge. Thus, the statement of Sayyiduna Umar radi Allahu anhu that 'acquire knowledge before attaining leadership and status, so that you are envied (in a positive sense)'—this envy is justified." [فتح الباري ج1 ص444]

◈ Allamah Mahmood Hasan Sahib says:
"The meaning of Sayyiduna Umar radi Allahu anhu is that striving to acquire knowledge before attaining leadership is necessary. The intent is not that if someone is deprived of acquiring knowledge before leadership, then he should not acquire it after attaining leadership. Look, Sayyiduna Umar radi Allahu anhu himself, and generally the noble Companions, acquired knowledge even after reaching maturity." [الابواب التراج، ص48]

Hadith Commentary:
The commentators of hadith write:
Know that what is meant by "hasad" (envy) here is "ghibta" (aspiration/envy without malice), for hasad (envy) is blameworthy and has been clarified by the Shari‘ah in the clearest terms. Sometimes, however, hasad is used in the sense of ghibta, even if only rarely.

That is, in Hadith (73), by the word "hasad" is meant "ghibta," i.e., to aspire or wish for something similar without malice, because hasad in any case is blameworthy, and the Shari‘ah has strongly condemned it. Sometimes, hasad is also used in the sense of ghibta (aspiration/envy without malice). Many ignorant people, out of envy towards Imam Bukhari rahimahullah, seek to insult and belittle him; such envy is not befitting of a believer.

O Allah, protect us. Ameen.

Hadith Commentary:
➊
Ghibtah (commendable envy) is when a person, upon seeing a good quality or blessing in someone, feels happy and wishes for the same for himself.
If the intention is that the blessing be taken away from the other and given to oneself, this is called hasad (envy), and it is blameworthy. Furthermore, hasad always occurs regarding some virtue or perfection, whether it is a perfection of knowledge or of action.
The first sentence of the hadith pertains to perfection in action, and the second to perfection in knowledge.
Similarly, virtues are also of two types: apparent and hidden. In apparent virtues, the fundamental principle is wealth, and in hidden virtues, the fundamental principle is knowledge.

➋
Imam Bukhari rahimahullah added the word "ghibtah" in the chapter heading, which means commendable envy.
This means that the word "hasad" in the hadith is not used in its literal sense, but rather in the sense of ghibtah.
The evidence for this is that in the narration of this hadith from Abu Hurairah radi Allahu anhu, there is an addition that when his neighbor sees him reciting and teaching the Qur'an, he says:
"If only I too were granted the wealth of the Qur'an, I would do as he does."
(Sahih al-Bukhari, Virtues of the Qur'an, Hadith: 5026)
And when he sees his generosity and openhandedness, he says: "If only I too were given such abundance of wealth, I would spend as he spends."
(Sahih al-Bukhari, At-Tamanni, Hadith: 7232)
The way the neighbor expresses his wish in this hadith can only occur in ghibtah, not in hasad.
(Fath al-Bari: 1/220)

➌
In the hadith, hasad can be retained in its literal meaning.
In this case, the exception is disconnected, meaning that if anything could be worthy of envy, it would only be these two:
One, perfection in knowledge, and the other, perfection in action related to generosity and openhandedness. When even these are not permissible, then in all other matters it is certainly forbidden.
(Fath al-Bari: 1/220)

➍
Hasad is forbidden and unlawful, but the scholars of the ummah have deemed it permissible in one situation: if a disbeliever or a sinner possesses the wealth of knowledge or wealth and uses it in disobedience to Allah and misguides people through it, then in such circumstances, wishing for that blessing to be taken away from him is not only permissible but also rewardable.
(Fath al-Bari: 1/219)

➎
The usual state of a wealthy person is that wealth dominates his heart, and sometimes it even becomes his weakness. However, if he spends it fully, it becomes a cause of honor for him in this world and the Hereafter.
The restriction (فِي الْحَقِّ) "in the right way" is mentioned so that extravagance and wastefulness are not assumed.
(Fath al-Bari: 1/219)

Hadith Commentary:
That is, other people are not truly worthy of envy; only these two types of individuals are indeed worthy of envy, because both of them have attained both religion and worldly success—they are honored in this world and will be happy in the Hereafter.
Some servants of Allah Ta'ala have also passed who were endowed with both of these blessings, and one feels immense envy for them.
Nawab Sayyid Muhammad Siddiq Hasan Khan Sahib was granted both religious knowledge and wealth by Allah Ta'ala.
He spent his wealth in many virtuous endeavors, such as the publication of books of hadith and so on.
May Allah Ta'ala elevate his rank and accept his good deeds.

Hadith Commentary:
➊
In this hadith, "hasad" (envy) refers to "rashk" (aspiration without malice). Some scholars are of the opinion that this describes the permissible type of envy, because although envy is generally forbidden, in view of religious benefit it is allowed in these two qualities. Furthermore, the purpose here is to encourage people to make correct judgments, provided that the conditions for making judgments are met and the person possesses the ability to act justly.

➋
A person endowed with these abilities can help the oppressed, deliver rights to those entitled, and prevent the oppressor from wrongdoing, thereby reforming them. All these actions are included in acts of worship. Furthermore, it is mentioned in the hadith:
"Allah, the Exalted, is with the judge as long as he does not commit injustice; but if he inclines towards injustice, he is left to himself."
(Sunan Ibn Majah, Al-Ahkam, Hadith 2312)

Hadith Commentary:
Both the wealthy and the learned can be accepted or rejected in the sight of Allah.

Accepted are those who spend their wealth in the way of Allah, look after the deserving through zakat and charity, and also avoid ostentation and showing off in this matter. Such wealthy people are worthy that every Muslim may lawfully wish to become wealthy like them.

Similarly, the scholar who acts upon his knowledge, benefits people with his knowledge, stays away from ostentation and showing off, and always gives precedence to the fear and love of Allah—such a scholar is also worthy of envy.

The purpose of Imam Bukhari is that those who spend for the sake of Allah have a great status, such that it is permissible to envy them, whereas generally envy is not permissible. However, to envy them with good intention is permissible.

Hadith Commentary:
(1)
In this hadith, the word "hasad" is used in the sense of "rashk" (envy without malice). Rashk is when a person, upon seeing a good quality in someone, wishes to have it for himself as well. If the intention is that the blessing be taken away from the other person and given to oneself, then this is called "hasad" (malicious envy), and it is blameworthy.

(2)
Imam Bukhari rahimahullah intends to establish from this hadith that the mere accumulation of wealth is not inherently blameworthy; rather, what is blameworthy is the accumulation of wealth for which zakat is not paid. Although accumulating wealth is permissible, the one who does so will not be spared from being questioned about it on the Day of Judgment. And the ahadith that encourage spending wealth in the way of Allah mean that wealth should be accumulated through lawful (halal) means and its rights should also be fulfilled.

(3)
Zayn ibn Munir said that all wealth can be spent in the way of Allah, provided that there is no intention to deprive any heir. If the intention is to deprive an heir, then doing so is not permissible according to the Shariah. (Fath al-Bari: 3/349)

Hadith Commentary:

Benefits and Issues:
The meaning of wisdom (hikmah) is to place everything in its proper place and to prevent it from being placed in an improper place; to know the true and real nature of things and to act accordingly; and to make just and equitable decisions.

Benefits and Issues:
➊
The original meaning of hasad (envy) is that when someone receives a blessing from Allah, upon seeing it, one wishes that this blessing be taken away from them. Harboring such a feeling is a grave sin. In this hadith, hasad refers to “rivalry” (rashk), meaning to wish that one receives a blessing similar to what the other person has; this is permissible.

➋
Envy (hasad) is not permissible towards anyone. Even rivalry (rashk) should not be for worldly wealth, fame, or power; rather, only someone’s righteous deed is worthy of being emulated, so one should strive to perform such deeds.

➌
Of all virtues, the two most worthy of emulation (rashk) are: generosity and knowledge. These actions are only counted among virtues when they are performed sincerely for the pleasure of Allah; otherwise, knowledge acquired for fame and wealth spent for show will become a cause of the severest punishment and intense torment. May Allah protect us.

Takhrij al-Hadith:
[صحيح بخاري 73],
[صحيح مسلم 1896]

Fiqh al-Hadith:
➊ To desire and wish for oneself what another person possesses due to being impressed by his prosperity or righteousness is called «غبطه» (rishk, i.e., commendable envy), and in the mentioned hadith, the meaning of hasad (envy) is «غبطه».
➋ The most virtuous person is the one whom Allah, the Exalted, has granted knowledge of the Book and the Sunnah, and who spreads it among people through writing, teaching, and lecturing, etc.
➌ Fortunate is the wealthy person who, with sincerity of intention and following the Sunnah, spends his wealth and riches in spreading the call of the Book and the Sunnah and in helping the poor and needy.
➍ Envy (hasad) is forbidden and commendable envy (rishk) is permissible, provided that there is no desire for the removal or loss of the other person’s blessing.
➎ One should always be engaged in learning the knowledge of the Book and the Sunnah, acting upon it, and spreading it among people according to one’s ability.
➏ If there is no legal (shar‘i) excuse preventing it, it is permissible to spend all of one’s wealth in the path of Allah, the Exalted.

Benefit:
It is narrated from Sayyiduna Umar ibn al-Khattab radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam commanded us to give charity, and at that time I had some wealth. I said: If ever I can surpass Abu Bakr (as-Siddiq radi Allahu anhu), today is the day. I brought half of my wealth, so the Messenger of Allah sallallahu alayhi wa sallam asked: What have you left for your family? I said: I have left half of my wealth for them at home. And Abu Bakr radi Allahu anhu brought all of his wealth. Then the Messenger of Allah sallallahu alayhi wa sallam asked: O Abu Bakr! What have you left for your family? He replied: I have left Allah and His Messenger (their love) for them. I said: By Allah! I will never be able to surpass Abu Bakr (radi Allahu anhu). [سنن ترمذي : 3675، وقال : \"هذا حديث حسن صحيح\" وسنده حسن وصححه الحاكم على شرط مسلم 414/1 ووافقه الذهبي]
Also see: Sunan Abi Dawud [1678] and Adwa’ al-Masabih [6021]
◄ Regarding the explanation of the phrase in this hadith «أبقيت لهم الله ورسوله», Mulla Ali Qari (Hanafi) said: «أى رضاهما» meaning, “I have left the pleasure of Allah and His Messenger for them.” See: Mirqat al-Mafatih [ج1۔ ص379 ح6۔ 3۔]
◄ It is thus known that, when necessary and with a legal (shar‘i) excuse, it is permissible to sacrifice all of one’s wealth in the path of Allah.

Benefit:
The definition of hasad (envy) is: “To burn with jealousy at someone’s prosperity and to wish that their blessing and happiness be taken away from them and given to oneself.” (Al-Qamus Al-Waheed: 336) In this hadith, what is meant by hasad is “rivalrous desire” (rashk), that is, to wish and desire that the good quality found in someone else should also be developed within oneself, and this is permissible. In fact, if this desire leads to the motivation for good deeds, then the person will receive an equal reward. The two best qualities are generosity and knowledge. These are only good when they are accompanied by sincerity and not by ostentation. There are numerous evidences narrated regarding the virtues of generosity and knowledge. May Allah grant us love for both of these qualities, ameen.