Ibn Majah

Commentary:

➊
This hadith expresses the honor of acquiring the knowledge of hadith and its propagation and teaching, that those who undertake this task have been supplicated for by the Messenger of Allah (sallallahu alayhi wa sallam).

➋
In the hadith, the word (نَضَّرَ اللهُ) is used.
Its original meaning is the manifestation of the heart’s happiness upon the face, due to which the face appears radiant and shining.

➌
One benefit of teaching hadith is mentioned here.
Sometimes it happens that a person memorizes a hadith but is unable to derive rulings (istinbat) or exercise independent reasoning (ijtihad).
When the hadith reaches another person, he may extract different rulings from it.
Or, the one narrating the hadith may have derived certain rulings, but the listener may extract even more rulings from it.

➍
This also proves that the door of ijtihad (independent reasoning) is not closed; it is possible that a person of a later era may exercise more ijtihad than those of earlier times, or that circumstances may arise in the future requiring new ijtihad. In such cases, the scholars of that era will strive to understand the intent of the Shari‘ah in light of the ahadith that have reached them. Therefore, just as people of earlier times needed to study and teach hadith, likewise, those of later times are also in need of the teaching and learning of hadith.

➎
The meaning of the heart’s betrayal is that a Muslim does not show negligence in these three matters and does not shirk from these three tasks.
This clarifies the importance and virtue of these three actions.

➏
By the imams of the Muslims are meant the scholars and rulers.
Well-wishing for the scholars includes respecting and serving them, and continuing to follow their correct statements while overlooking their mistakes. However, while maintaining full respect and service, they may be alerted to any error.
Well-wishing for the rulers is to obey those of their commands that do not conflict with the Shari‘ah, and to clarify to them any commands that are religiously incorrect, as well as to pray for their guidance and rectification, and not to rebel against them so that chaos and disorder do not arise in the land.

➐
Remaining included in the congregation of Muslims means not causing division and not doing anything that may benefit the enemies of the Muslims or pose a risk of harm to the Muslims.

Explanation:
1:
This hadith encourages that after acquiring knowledge, one should preserve it well and convey it to others, because sometimes the person to whom the knowledge of religion is being conveyed may be more knowledgeable and intelligent than the one delivering it.
In other words, the duty of da'wah (inviting to Islam) and tabligh (conveying the message) should continue without interruption.

Benefits and Issues:
➊
It is obligatory upon the transmitter of hadith
to uphold accuracy and trustworthiness in conveying the words.
However, understanding and deduction (fahm wa istinbat) is an innate gift
which Allah, the Exalted, continues to bestow upon people of knowledge from various ranks.
It is entirely possible that the one who hears directly may not comprehend something
which becomes clear to his student.

➋
It is also understood from this that the foundation of knowledge of the Shari‘ah lies in studying and listening directly from teachers.
A person who understands something merely by reading books
is not as reliable as one who studies and listens from teachers.
In the terminology of the hadith scholars (muhaddithin),
one who learns only from books is called a “sahafi.”

➌
The words “fiqh” and “faqih” mentioned in the hadith are not the well-known technical terms
which were coined much later.
Here, what is meant is the innate gift of understanding and deducing rulings (fahm wa istinbat al-masa’il).

Authentication of the Hadith:
This hadith is authentic (sahih).
◄ A hadith narrated from Sayyiduna Abdullah ibn Mas'ud radi Allahu anhu has been declared “hasan sahih” by Imam Tirmidhi and authentic by Ibn Hibban [الاحسان : 66، 68، 69].
◄ There is some discussion regarding the hearing (sama‘) of this narration from Sayyiduna Abdullah ibn Mas'ud radi Allahu anhu by his son Abdur Rahman ibn Abdullah ibn Mas'ud rahimahullah, and specifically in this hadith, the hearing is not established. However, there are two authentic supporting narrations (shawahid) for it:

First:
The narration from «نضر الله» to «ليس بفقيه» is established from Sayyiduna Zayd ibn Thabit radi Allahu anhu.
Tirmidhi has declared it hasan [2656] and Ibn Hibban has declared it sahih [67]. Its chain of narration is authentic.

Second:
«ثلاث خصال لا يغل عليهن قلب مسلم أبدا : اخلاص العمل لله ومناصحة ولاة الأمر ولزوم الجماعة فإن دعوتهم تحيط من ورائهم.»
“The heart of a Muslim never betrays regarding three qualities: acting sincerely for Allah, wishing well for the rulers, and adhering to the congregation (jama‘ah), for indeed their call encompasses even those far away.” [مسند أحمد 5؍183 ح 21590 عن زيد بن ثابت رضى الله عنه وسنده صحيح]
↰ With these supporting narrations, the aforementioned narration is also authentic. «والحمد لله»

Jurisprudence of the Hadith (Fiqh al-Hadith):
➊ In this hadith, there is a great virtue for the Ahl al-Hadith (the scholars of hadith with correct creed), because the Messenger of Allah sallallahu alayhi wa sallam said:
«نضر الله امرءا سمع منا حديثا فحفظه حتي يبلغه فرب حامل فقه إليٰ من هو أفقه منه ورب حامل فقه ليس بفقيه»
“May Allah keep fresh the face of the one who hears a hadith from us, then memorizes it until he conveys it to others, for sometimes the one who carries fiqh (understanding) conveys it to one who is more understanding than him, and sometimes the one who carries fiqh is not a faqih (jurist) himself.” [سنن ابي داود : 3660، عن زيد بن ثابت رضى الله عنه وسنده صحيح]
➋ Some people consider Fatawa Shami, Fatawa Alamgiri, and Mulla Marghinani’s book al-Hidayah and others as fiqh, whereas from this hadith it is clearly established that hadith itself is fiqh.
➌ Repeatedly reading, teaching, and revising hadith is correct so that the hadith may be memorized.
➍ To abbreviate the words of hadith without excuse is disliked.
➎ Deducing rulings from hadith through inference is called tafaqquh (juristic understanding), and this is a Sunnah and praiseworthy act.
➏ One should always adhere to narrating hadith verbatim and avoid narrating by meaning; however, the narrations by meaning transmitted by trustworthy and reliable narrators during the period of hadith compilation are also sahih or hasan, and it is permissible to use them as evidence, provided they are not anomalous (shadh) or defective (‘illah).
➐ Due to sincerity of intention and righteous deeds, Allah protects the believer from betrayal, hypocrisy, etc.
➑ One should always, according to one’s ability, remain engaged in conveying the message of the Qur’an and hadith to others.
➒ The acceptance of deeds depends upon intentions.
➓: What is meant by adhering to the congregation (luzum al-jama‘ah)? In explanation of this, Mawlana Ubaidullah Mubarakpuri rahimahullah writes:
«أي موافقة المسلمين فى الاعتقاد والعمل الصالح وصلوٰة الجماعة والجمعة والعيدين وطاعة الأمراء المسلمين وغير ذلك.»
“That is, to agree with the Muslims in belief, righteous deeds, congregational prayer, Friday and Eid prayers, and to obey the Muslim rulers, etc.” [مرعاة المفاتيح ج1 ص327 - 328]
↰ That is, in the aforementioned narration, by “congregation” (jama‘ah) and “the congregation of the Muslims” (jama‘at al-muslimin), three things are meant:
① The consensus (ijma‘) of all Muslims; also see: [الرساله للشافعي : 1105]
② The congregational prayer of Muslims with correct creed
③ The Muslims united upon obedience to the Muslim rulers and the caliph; also see: [التمهيد 21؍277۔ 278]
◄ The commonly known paper parties and countless groups are not meant by this hadith, which are mutually at war and in conflict with each other.
◄ Remember, in Islamic law (Shari‘ah), it is absolutely not permitted for Muslims with correct creed to divide into different parties and groups, fighting, issuing fatwas against, or bearing enmity towards each other. Rather, in Islam, unity, mutual love, and harmony among Muslims is required.

Benefit:
You have read the meaning of the ahadith related to «تلزم جماعة المسلمين وإمامهم اور الجماعة»; now, here is the meaning of «وإمامهم»:
Imam Ahl al-Sunnah Ahmad ibn Hanbal rahimahullah said regarding the hadith of «ميتة جاهلية»:
“Do you know who is meant by ‘imam’ in this hadith? The one upon whom all the Muslims have consensus, and everyone says: ‘This is the imam (caliph).’ Thus, this is the meaning of this hadith.” [سوالات ابن هاني : 2011، علمي مقالات ج1 س403 بتصرف يسير]