مشكوة المصابيح
Mishkat al-Masabih
كتاب العلمThe Book of Knowledge
(عِنْدَمَا يُرْفَعُ العِلْمُ)(When knowledge is lifted)
Hadith 277
اُردوEn
وَعَن زِيَاد بن لبيد قَالَ ذَكَرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَيْئًا فَقَالَ: «ذَاكَ عِنْدَ أَوَانِ ذَهَابِ الْعِلْمِ» . قُلْتُ: يَا رَسُولَ اللَّهِ وَكَيْفَ يَذْهَبُ الْعِلْمُ وَنحن نَقْرَأ الْقُرْآن ونقرئه أبناءنا ويقرؤه ابناؤنا أَبْنَاءَهُم إِلَى يَوْم الْقِيَامَة قَالَ: «ثَكِلَتْكَ أُمُّكَ زِيَادُ إِنْ كُنْتُ لَأُرَاكَ مِنْ أَفْقَهِ رَجُلٍ بِالْمَدِينَةِ أَوَلَيْسَ هَذِهِ الْيَهُودُ وَالنَّصَارَى يَقْرَءُونَ التَّوْرَاةَ وَالْإِنْجِيلَ لَا يَعْمَلُونَ بِشَيْءٍ مِمَّا فِيهِمَا» . رَوَاهُ أَحْمَدُ وَابْنُ مَاجَهْ وَرَوَى التِّرْمِذِيُّ عَنهُ نَحوه
Ziyad b. Labid said:The Prophet mentioned a matter, saying, “That will be at the time when knowledge departs.” I asked, “How can knowledge depart when we recite the Qur’an and teach it to our children and they will teach it to their children up till the day of resurrection?” He replied, “ I am astonished at you,* Ziyad. I thought you were the most learned man in Medina. Do not these Jews and Christians read the Torah and the Injil without knowing a thing about their contents?” Ahmad and Ibn Majah transmitted it, Tirmidhi transmitted something similar from him,
Related hadith on this topic
Explanation & Benefits
Hafiz Zubair Ali Zai
Authentication of the Hadith:
It is Hasan (good).
◄ These words are from Sunan Ibn Majah [4048].
The narration in Ibn Majah and Musnad Ahmad [الموسوعه الحديثيه 29؍17] is weak for two reasons:
➊ Sulaiman bin Mehran al-A‘mash was a mudallis (one who practices tadlis), and the narration is mu‘an‘an (transmitted with ‘an).
➋ Imam al-Bukhari said about Salim bin Abi al-Ja‘d:
“I do not think that Salim heard from Ziyad (bin Labid).” [التاريخ الكبير 3؍344 ت1163]
◄ Hafiz Ibn Hajar said:
«وسالم لم يلق زيادا»
“And Salim did not meet Ziyad.” [الاصابه 1؍558 ترجمة زياد بن لبيد رضي الله عنه]
↰ Therefore, this narration is munqati‘ (disconnected).
In al-Mu‘jam al-Kabir of al-Tabarani [5؍265], there is also a disconnected (i.e., weak and rejected) corroborating narration.
◄ In the narration of Sunan al-Darimi [246], Hajjaj bin Arta’ah is weak and a mudallis, and the narration is through «عن», so it is weak.
◄ The narration in Sunan al-Tirmidhi [2653] is Hasan (good), which is mentioned in brief in the book Mishkat al-Masabih. See: [اضواء المصابيح : ح245]
◄ Its text is as follows:
It is narrated from our master Abu al-Darda’ radi Allahu anhu that we were with the Prophet sallallahu alayhi wa sallam, when he looked towards the sky and then said: “This is the time when knowledge will be taken away from the people, then they will not be able to do anything.” Ziyad bin Labid al-Ansari radi Allahu anhu said: How will knowledge be taken away from us when we have recited the Qur’an? By Allah! We will surely recite the Qur’an and we will also teach it to our wives and children. The Prophet sallallahu alayhi wa sallam said: “O Ziyad, may your mother lose you! I used to count you among the jurists (fuqaha) of Madinah. This Torah and Gospel are with the Jews and Christians, so what benefit do they get from them?” (Then in the same hadith, our master ‘Ubadah bin al-Samit radi Allahu anhu) said: Abu al-Darda’ has spoken the truth. (O Jubayr bin Nufayr!) If you wish, I will tell you which knowledge will be taken away from the people first: Khushu‘, that is, humility. Soon you will enter the congregational mosque and you will not find a single man practicing khushu‘ and humility.” [سنن الترمذي ص602 وقال : هذا حديث حسن غريب]
◄ Its chain is Hasan (good), and it has been declared authentic by Ibn Hibban [115], al-Hakim [1؍98۔ 99], and al-Dhahabi. Along with this hadith, the narration in Ibn Majah is also Hasan (good). «والحمدلله»
Fiqh of the Hadith:
➊ In this hadith, there is an indication towards the death of the Prophet sallallahu alayhi wa sallam and the end of revelation.
➋ In some parts of the Ummah, innovations (bid‘ah) and misguidance will arise, the main cause of their spread being lack of knowledge and ignorance. «أعاذنا الله منها»
➌ Before the Day of Judgment, ignorance will become widespread.
It is Hasan (good).
◄ These words are from Sunan Ibn Majah [4048].
The narration in Ibn Majah and Musnad Ahmad [الموسوعه الحديثيه 29؍17] is weak for two reasons:
➊ Sulaiman bin Mehran al-A‘mash was a mudallis (one who practices tadlis), and the narration is mu‘an‘an (transmitted with ‘an).
➋ Imam al-Bukhari said about Salim bin Abi al-Ja‘d:
“I do not think that Salim heard from Ziyad (bin Labid).” [التاريخ الكبير 3؍344 ت1163]
◄ Hafiz Ibn Hajar said:
«وسالم لم يلق زيادا»
“And Salim did not meet Ziyad.” [الاصابه 1؍558 ترجمة زياد بن لبيد رضي الله عنه]
↰ Therefore, this narration is munqati‘ (disconnected).
In al-Mu‘jam al-Kabir of al-Tabarani [5؍265], there is also a disconnected (i.e., weak and rejected) corroborating narration.
◄ In the narration of Sunan al-Darimi [246], Hajjaj bin Arta’ah is weak and a mudallis, and the narration is through «عن», so it is weak.
◄ The narration in Sunan al-Tirmidhi [2653] is Hasan (good), which is mentioned in brief in the book Mishkat al-Masabih. See: [اضواء المصابيح : ح245]
◄ Its text is as follows:
It is narrated from our master Abu al-Darda’ radi Allahu anhu that we were with the Prophet sallallahu alayhi wa sallam, when he looked towards the sky and then said: “This is the time when knowledge will be taken away from the people, then they will not be able to do anything.” Ziyad bin Labid al-Ansari radi Allahu anhu said: How will knowledge be taken away from us when we have recited the Qur’an? By Allah! We will surely recite the Qur’an and we will also teach it to our wives and children. The Prophet sallallahu alayhi wa sallam said: “O Ziyad, may your mother lose you! I used to count you among the jurists (fuqaha) of Madinah. This Torah and Gospel are with the Jews and Christians, so what benefit do they get from them?” (Then in the same hadith, our master ‘Ubadah bin al-Samit radi Allahu anhu) said: Abu al-Darda’ has spoken the truth. (O Jubayr bin Nufayr!) If you wish, I will tell you which knowledge will be taken away from the people first: Khushu‘, that is, humility. Soon you will enter the congregational mosque and you will not find a single man practicing khushu‘ and humility.” [سنن الترمذي ص602 وقال : هذا حديث حسن غريب]
◄ Its chain is Hasan (good), and it has been declared authentic by Ibn Hibban [115], al-Hakim [1؍98۔ 99], and al-Dhahabi. Along with this hadith, the narration in Ibn Majah is also Hasan (good). «والحمدلله»
Fiqh of the Hadith:
➊ In this hadith, there is an indication towards the death of the Prophet sallallahu alayhi wa sallam and the end of revelation.
➋ In some parts of the Ummah, innovations (bid‘ah) and misguidance will arise, the main cause of their spread being lack of knowledge and ignorance. «أعاذنا الله منها»
➌ Before the Day of Judgment, ignorance will become widespread.
Source: Adwa al-Masabih fi Tahqiq Mishkat al-Masabih, Page: 277
Maulana Ataullah Sajid
Benefits and Issues: ➊
The mentioned narration has been declared weak in its chain by our esteemed researcher, whereas other scholars have declared it authentic and have discussed it in considerable detail, from which it becomes evident that the opinion affirming the authenticity of the hadith is closer to being correct.
For further details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 29/17, 18 and al-Mishkat by al-Albani, no. 245, 277)
➋
The knowledge of the Qur’an is not merely the recitation of its words, but rather acting upon it and molding one’s life according to it.
➌
The noble Companions (radi Allahu anhum) used the term “knowledge” (ilm) exclusively for the Qur’an and Hadith.
Other sciences are considered as skills (funun), whose purpose is to fulfill material needs or to obtain material comforts.
The mentioned narration has been declared weak in its chain by our esteemed researcher, whereas other scholars have declared it authentic and have discussed it in considerable detail, from which it becomes evident that the opinion affirming the authenticity of the hadith is closer to being correct.
For further details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 29/17, 18 and al-Mishkat by al-Albani, no. 245, 277)
➋
The knowledge of the Qur’an is not merely the recitation of its words, but rather acting upon it and molding one’s life according to it.
➌
The noble Companions (radi Allahu anhum) used the term “knowledge” (ilm) exclusively for the Qur’an and Hadith.
Other sciences are considered as skills (funun), whose purpose is to fulfill material needs or to obtain material comforts.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 4048
