سنن دارمي
Sunan ad-Darimi
مقدمهIntroduction
باب في إِعْظَامِ الْعِلْمِ:
Chapter: Honoring Knowledge
Hadith 669
أَخْبَرَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا رَوْحٌ، حَدَّثَنَا حَجَّاجٌ الْأَسْوَدُ، قَالَ: قَالَ ابْنُ مُنَبِّهٍ: "كَانَ أَهْلُ الْعِلْمِ فِيمَا مَضَى يَضَنُّونَ بِعِلْمِهِمْ عَنْ أَهْلِ الدُّنْيَا، فَيَرْغَبُ أَهْلُ الدُّنْيَا فِي عِلْمِهِمْ، فَيَبْذُلُونَ لَهُمْ دُنْيَاهُمْ، وَإِنَّ أَهْلَ الْعِلْمِ الْيَوْمَ بَذَلُوا عِلْمَهُمْ لِأَهْلِ الدُّنْيَا، فَزَهِدَ أَهْلُ الدُّنْيَا فِي عِلْمِهِمْ، فَضَنُّوا عَلَيْهِمْ بِدُنْيَاهُمْ".
It is narrated from Hajjaj al-Aswad that Wahb bin Munabbih said: In the past, the people of knowledge used to protect their knowledge from the people of the world, so the people of the world were eager for their knowledge and would lavish their worldly possessions upon them. But today, the people of knowledge have lavished their knowledge upon the people of the world, so the people of the world have turned away from their knowledge and have protected their worldly possessions from them.
Hadith 670
أَخْبَرَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا مُحَمَّدُ بْنُ عُمَرَ بْنِ الْكُمَيْتِ، حَدَّثَنَا عَلِيُّ بْنُ وَهْبٍ الْهَمْدَانِيُّ، حَدَّثَنَا الضَّحَّاكُ بْنُ مُوسَى، قَالَ: "مَرَّ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ بِالْمَدِينَةِ وَهُوَ يُرِيدُ مَكَّةَ، فَأَقَامَ بِهَا أَيَّامًا، فَقَالَ: هَلْ بِالْمَدِينَةِ أَحَدٌ أَدْرَكَ أَحَدًا مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟، فَقَالُوا لَهُ: أَبُو حَازِمٍ يَا أَمِيرَ الْمُؤْمِنِينَ، فَأَرْسَلَ إِلَيْهِ , فَلَمَّا دَخَلَ عَلَيْهِ، قَالَ لَهُ: يَا أَبَا حَازِمٍ، مَا هَذَا الْجَفَاءُ ؟، قَالَ أَبُو حَازِمٍ: يَا أَمِيرَ الْمُؤْمِنِينَ، وَأَيُّ جَفَاءٍ رَأَيْتَ مِنِّي ؟، قَالَ: أَتَانِي وُجُوهُ أَهْلِ الْمَدِينَةِ وَلَمْ تَأْتِنِي، قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أُعِيذُكَ بِاللَّهِ أَنْ تَقُولَ مَا لَمْ يَكُنْ، مَا عَرَفْتَنِي قَبْلَ هَذَا الْيَوْمِ، وَلَا أَنَا رَأَيْتُكَ، قَالَ: فَالْتَفَتَ سُلَيْمَانُ إِلَى مُحَمَّدِ بْنِ شِهَابٍ الزُّهْرِيِّ، فَقَالَ أَصَابَ الشَّيْخُ: وَأَخْطَأْتُ، قَالَ سُلَيْمَانُ: يَا أَبَا حَازِمٍ، مَا لَنَا نَكْرَهُ الْمَوْتَ ؟، قَالَ: لِأَنَّكُمْ أَخْرَبْتُمْ الْآخِرَةَ، وَعَمَّرْتُمْ الدُّنْيَا، فَكَرِهْتُمْ أَنْ تَنْتَقِلُوا مِنْ الْعُمْرَانِ إِلَى الْخَرَابِ، قَالَ: أَصَبْتَ يَا أَبَا حَازِمٍ، فَكَيْفَ الْقُدُومُ غَدًا عَلَى اللَّهِ ؟، قَالَ: أَمَّا الْمُحْسِنُ، فَكَالْغَائِبِ يَقْدُمُ عَلَى أَهْلِهِ، وَأَمَّا الْمُسِيءُ، فَكَالْآبِقِ يَقْدُمُ عَلَى مَوْلَاهُ، فَبَكَى سُلَيْمَانُ، وَقَالَ: لَيْتَ شِعْرِي مَا لَنَا عِنْدَ اللَّهِ ؟، قَالَ: اعْرِضْ عَمَلَكَ عَلَى كِتَابِ اللَّهِ، قَالَ: وَأَيُّ مَكَانٍ أَجِدُهُ ؟، قَالَ: إِنَّ الأَبْرَارَ لَفِي نَعِيمٍ { 13 } وَإِنَّ الْفُجَّارَ لَفِي جَحِيمٍ { 14 } سورة الانفطار آية 13-14، قَالَ سُلَيْمَانُ: فَأَيْنَ رَحْمَةُ اللَّهِ يَا أَبَا حَازِمٍ ؟، قَالَ أَبُو حَازِمٍ: رَحْمَةَ اللَّهِ قَرِيبٌ مِنْ الْمُحْسِنِينَ، قَالَ لَهُ سُلَيْمَانُ: يَا أَبَا حَازِمٍ، فَأَيُّ عِبَادِ اللَّهِ أَكْرَمُ ؟، قَالَ: أُولُو الْمُرُوءَةِ وَالنُّهَى، قَالَ لَهُ سُلَيْمَانُ: يَا أَبَا حَازِمٍ، فَأَيُّ الْأَعْمَالِ أَفْضَلُ ؟، قَالَ أَبُو حَازِمٍ: أَدَاءُ الْفَرَائِضِ مَعَ اجْتِنَابِ الْمَحَارِمِ، قَالَ سُلَيْمَانُ: فَأَيُّ الدُّعَاءِ أَسْمَعُ ؟، قَالَ أَبُو حَازِمٍ: دُعَاءُ الْمُحْسَنِ إِلَيْهِ لِلْمُحْسِنِ، قَالَ: فَأَيُّ الصَّدَقَةِ أَفْضَلُ ؟، قَالَ: لِلسَّائِلِ الْبَائِسِ، وَجُهْدُ الْمُقِلِّ لَيْسَ فِيهَا مَنٌّ وَلَا أَذًى، قَالَ: فَأَيُّ الْقَوْلِ أَعْدَلُ ؟، قَالَ: قَوْلُ الْحَقِّ عِنْدَ مَنْ تَخَافُهُ أَوْ تَرْجُوهُ، قَالَ: فَأَيُّ الْمُؤْمِنِينَ أَكْيَسُ ؟، قَالَ: رَجُلٌ عَمِلَ بِطَاعَةِ اللَّهِ وَدَلَّ النَّاسَ عَلَيْهَا، قَالَ: فَأَيُّ الْمُؤْمِنِينَ أَحْمَقُ ؟، قَالَ: رَجُلٌ انْحَطَّ فِي هَوَى أَخِيهِ وَهُوَ ظَالِمٌ، فَبَاعَ آخِرَتَهُ بِدُنْيَا غَيْرِهِ، قَالَ لَهُ سُلَيْمَانُ: أَصَبْتَ، فَمَا تَقُولُ فِيمَا نَحْنُ فِيهِ ؟، قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَوَ تُعْفِينِي ؟، قَالَ لَهُ سُلَيْمَانُ: لَا، وَلَكِنْ نَصِيحَةٌ تُلْقِيهَا إِلَيَّ، قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ آبَاءَكَ قَهَرُوا النَّاسَ بِالسَّيْفِ، وَأَخَذُوا هَذَا الْمُلْكَ عَنْوَةً عَلَى غَيْرِ مَشُورَةٍ مِنْ الْمُسْلِمِينَ، وَلَا رِضًا لَهُمْ حَتَّى قَتَلُوا مِنْهُمْ مَقْتَلَةً عَظِيمَةً، فَقَدْ ارْتَحَلُوا عَنْهَا، فَلَوْ أُشْعِرْتَ مَا قَالُوا، وَمَا قِيلَ لَهُمْ ؟، فَقَالَ لَهُ رَجُلٌ مِنْ جُلَسَائِهِ: بِئْسَ مَا قُلْتَ يَا أَبَا حَازِمٍ، قَالَ أَبُو حَازِمٍ: كَذَبْتَ، إِنَّ اللَّهَ أَخَذَ مِيثَاقَ الْعُلَمَاءِ لَيُبَيِّنُنَّهُ لِلنَّاسِ وَلَا يَكْتُمُونَهُ، قَالَ لَهُ سُلَيْمَانُ: فَكَيْفَ لَنَا أَنْ نُصْلِحَ ؟، قَالَ: تَدَعُونَ الصَّلَفَ، وَتَمَسَّكُونَ بِالْمُرُوءَةِ، وَتَقْسِمُونَ بِالسَّوِيَّةِ، قَالَ لَهُ سُلَيْمَانُ: كَيْفَ لَنَا بِالْمَأْخَذِ بِهِ ؟، قَالَ أَبُو حَازِمٍ: تَأْخُذُهُ مِنْ حِلِّهِ، وَتَضَعُهُ فِي أَهْلِهِ، قَالَ لَهُ سُلَيْمَانُ: هَلْ لَكَ يَا أَبَا حَازِمٍ أَنْ تَصْحَبَنَا فَتُصِيبَ مِنَّا وَنُصِيبَ مِنْكَ ؟ قَالَ: أَعُوذُ بِاللَّهِ، قَالَ لَهُ سُلَيْمَانُ: وَلِمَ ذَاكَ ؟، قَالَ: أَخْشَى أَنْ أَرْكَنَ إِلَيْكُمْ شَيْئًا قَلِيلًا فَيُذِيقَنِي اللَّهُ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ، قَالَ لَهُ سُلَيْمَانُ: ارْفَعْ إِلَيْنَا حَوَائِجَكَ ؟، قَالَ: تُنْجِينِي مِنْ النَّارِ وَتُدْخِلُنِي الْجَنَّةَ، قَالَ سُلَيْمَانُ: لَيْسَ ذَاكَ إِلَيَّ، قَالَ أَبُو حَازِمٍ: فَمَا لِي إِلَيْكَ حَاجَةٌ غَيْرُهَا، قَالَ: فَادْعُ لِي، قَالَ أَبُو حَازِمٍ: اللَّهُمَّ إِنْ كَانَ سُلَيْمَانُ وَلِيَّكَ، فَيَسِّرْهُ لِخَيْرِ الدُّنْيَا وَالْآخِرَةِ، وَإِنْ كَانَ عَدُوَّكَ، فَخُذْ بِنَاصِيَتِهِ إِلَى مَا تُحِبُّ وَتَرْضَى، قَالَ لَهُ سُلَيْمَانُ: قَطُّ، قَالَ أَبُو حَازِمٍ: قَدْ أَوْجَزْتُ وَأَكْثَرْتُ إِنْ كُنْتَ مِنْ أَهْلِهِ، وَإِنْ لَمْ تَكُنْ مِنْ أَهْلِهِ فَمَا يَنْفَعُنِي أَنْ أَرْمِيَ عَنْ قَوْسٍ لَيْسَ لَهَا وَتَرٌ ؟، قَالَ لَهُ سُلَيْمَانُ: أَوْصِنِي، قَالَ: سَأُوصِيكَ وَأُوجِزُ: عَظِّمْ رَبَّكَ وَنَزِّهْهُ أَنْ يَرَاكَ حَيْثُ نَهَاكَ، أَوْ يَفْقِدَكَ حَيْثُ أَمَرَكَ، فَلَمَّا خَرَجَ مِنْ عِنْدِهِ، بَعَثَ إِلَيْهِ بِمِائَةِ دِينَارٍ، وَكَتَبَ إِلَيْهِ: أَنْ أَنْفِقْهَا وَلَكَ عِنْدِي مِثْلُهَا كَثِيرٌ، قَالَ: فَرَدَّهَا عَلَيْهِ وَكَتَبَ إِلَيْهِ: يَا أَمِيرَ الْمُؤْمِنِينَ، أُعِيذُكَ بِاللَّهِ أَنْ يَكُونَ سُؤَالُكَ إِيَّايَ هَزْلًا، أَوْ رَدِّي عَلَيْكَ بَذْلًا وَمَا أَرْضَاهَا لَكَ، فَكَيْفَ أَرْضَاهَا لِنَفْسِي ؟ وَكَتَبَ إِلَيْهِ: إِنَّ مُوسَى بْنَ عِمْرَانَ لَمَّا وَرَدَ مَاءَ مَدْيَنَ، وَجَدَ عَلَيْهَا رِعَاءً يَسْقُونَ، وَوَجَدَ مِنْ دُونِهِمْ جَارِيَتَيْنِ تَذُودَانِ، فَسَأَلَهُمَا، فَقَالَتَا: لا نَسْقِي حَتَّى يُصْدِرَ الرِّعَاءُ وَأَبُونَا شَيْخٌ كَبِيرٌ { 23 } فَسَقَى لَهُمَا ثُمَّ تَوَلَّى إِلَى الظِّلِّ فَقَالَ رَبِّ إِنِّي لِمَا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ { 24 } سورة القصص آية 23-24، وَذَلِكَ أَنَّهُ كَانَ جَائِعًا خَائِفًا لَا يَأْمَنُ، فَسَأَلَ رَبَّهُ وَلَمْ يَسْأَلْ النَّاسَ، فَلَمْ يَفْطِنْ الرِّعَاءُ وَفَطِنَتْ الْجَارِيتَانِ، فَلَمَّا رَجَعَتَا إِلَى أَبِيهِمَا، أَخْبَرَتَاهُ بِالْقِصَّةِ وَبِقَوْلِهِ، فَقَالَ أَبُوهُمَا وَهُوَ شُعَيْبٌ: هَذَا رَجُلٌ جَائِعٌ، فَقَالَ لِإِحْدَاهُمَا: اذْهَبِي فَادْعِيهِ، فَلَمَّا أَتَتْهُ، عَظَّمَتْهُ وَغَطَّتْ وَجْهَهَا، وَقَالَتْ: إِنَّ أَبِي يَدْعُوكَ لِيَجْزِيَكَ أَجْرَ مَا سَقَيْتَ لَنَا سورة القصص آية 25 فَشَقَّ عَلَى مُوسَى حِينَ ذَكَرَتْ: أَجْرَ مَا سَقَيْتَ لَنَا، وَلَمْ يَجِدْ بُدًّا مِنْ أَنْ يَتْبَعَهَا، إِنَّهُ كَانَ بَيْنَ الْجِبَالِ جَائِعًا مُسْتَوْحِشًا، فَلَمَّا تَبِعَهَا، هَبَّتْ الرِّيحُ فَجَعَلَتْ تَصْفِقُ ثِيَابَهَا عَلَى ظَهْرِهَا فَتَصِفُ لَهُ عَجِيزَتَهَا، وَكَانَتْ ذَاتَ عَجُزٍ، وَجَعَلَ مُوسَى يُعْرِضُ مَرَّةً، وَيَغُضُّ أُخْرَى، فَلَمَّا عِيلَ صَبْرُهُ، نَادَاهَا: يَا أَمَةَ اللَّهِ، كُونِي خَلْفِي وَأَرِينِي السَّمْتَ بِقَوْلِك ذَا، فَلَمَّا دَخَلَ عَلَى شُعَيْبٍ إِذَا هُوَ بِالْعَشَاءِ مُهَيَّأً، فَقَالَ لَهُ شُعَيْبٌ: اجْلِسْ يَا شَابُّ فَتَعَشَّ، فَقَالَ لَهُ مُوسَى: أَعُوذُ بِاللَّهِ، فَقَالَ لَهُ شُعَيْبٌ: لِمَ ؟ أَمَا أَنْتَ جَائِعٌ ؟، قَالَ: بَلَى، وَلَكِنِّي أَخَافُ أَنْ يَكُونَ هَذَا عِوَضًا لِمَا سَقَيْتُ لَهُمَا، وَإِنَّا مِنْ أَهْلِ بَيْتٍ لَا نَبِيعُ شَيْئًا مِنْ دِينِنَا بِمِلْءِ الْأَرْضِ ذَهَبًا، فَقَالَ لَهُ شُعَيْبٌ: لَا يَا شَابُّ، وَلَكِنَّهَا عَادَتِي وَعَادَةُ آبَائِي نُقْرِي الضَّيْفَ، وَنُطْعِمُ الطَّعَامَ، فَجَلَسَ مُوسَى، فَأَكَلَ، فَإِنْ كَانَتْ هَذِهِ الْمِائَةُ دِينَارٍ عِوَضًا لِمَا حَدَّثْتُ، فَالْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنْزِيرِ فِي حَالِ الِاضْطِرَارِ أَحَلُّ مِنْ هَذِهِ، وَإِنْ كَانَ لِحَقٍّ لِي فِي بَيْتِ الْمَالِ، فَلِي فِيهَا نُظَرَاءُ، فَإِنْ سَاوَيْتَ بَيْنَنَا، وَإِلَّا فَلَيْسَ لِي فِيهَا حَاجَةٌ".
Dahhak bin Musa narrated that Sulayman bin Abd al-Malik, while traveling to Mecca, passed through Madinah and stayed there for a few days. He asked: “Has anyone in Madinah met any of the Companions of the Messenger of Allah (peace be upon him)?” The people said: “Abu Hazim has.” So he summoned him, and when he entered upon him, Sulayman said: “Abu Hazim, what is this estrangement?” Abu Hazim replied: “O Commander of the Faithful! What estrangement have you noticed from me?” He said: “Many people of Madinah have come to me, but you did not come?” He replied: “O Commander of the Faithful! I seek refuge with Allah from something that did not occur. You did not know me before today, nor did I see you.” The narrator said: Sulayman turned to Muhammad bin Shihab Zuhri and said: “The Shaykh speaks the truth, I was mistaken.” Then the Caliph Sulayman asked: “Abu Hazim, what is the matter that we dislike death?” He replied: “Because you have ruined your Hereafter and built up your world, so you dislike moving from prosperity to desolation.” He said: “Abu Hazim, you have spoken the truth. But how will the presentation before Allah be tomorrow?” He replied: “The doer of good is like the absent one returning to his family, but the doer of evil is like the runaway slave returning to his master.” Upon hearing this, the Commander of the Faithful, Sulayman bin Abd al-Malik, began to weep and said: “I do not know what is with Allah for us.” Abu Hazim said: “Compare your deeds with the Book of Allah.” Sulayman said: “Where can I see this in the Qur’an?” Abu Hazim said: ‘Indeed, the righteous will be in Paradise, and the wicked and immoral will be in Hell.’ [الانفطار 13/82-14 ] Sulayman said: “Then where is the mercy of Allah?” Abu Hazim replied: «﴿رَحْمَةَ اللهِ قَرِيْبٌ مِنَ الْمُحْسِنِيْنَ﴾» “The mercy of Allah is near to the doers of good.” The Caliph Sulayman said: “Abu Hazim, which of Allah’s servants are the most honorable and noble?” He replied: “Those with good character and deeds.” He said: “O Abu Hazim, which deeds are the best?” He replied: “The fulfillment of obligations and avoidance of forbidden acts.” He asked: “Which supplication is most accepted?” He replied: “The supplication of the one who has been done good to (for his benefactor).” He said: “And which charity is the best?” He replied: “That which is given to a hungry beggar, and when a person with little wealth gives charity through hard work, and in which there is no boasting or harm.” Sulayman: “Then who is the most just in speech?” He replied: “The one who speaks the truth before whom he fears and hopes from.” Sulayman: “And who among the believers is the most intelligent?” Abu Hazim: “The one who obeys Allah and guides people to Him.” Sulayman: “And who among the believers is the most foolish?” He replied: “The one who involves himself in his brother’s wrongful desire, and that brother is an oppressor in his desire.” Sulayman said: “You have spoken the truth. What do you say about us?” He replied: “O Commander of the Faithful! Will you excuse me from this?” He said: “No, just advise me.” He replied: “O Commander of the Faithful! Your forefathers subdued people by the sword, and this kingship was forcibly taken without the consultation and consent of the Muslims, until many were killed, and they all left us. If only you would understand what they did, and what people said about them?” One of Sulayman’s companions said: “Abu Hazim! How badly you have spoken!” Abu Hazim said: “You have lied. Allah has taken a covenant from the scholars to clarify for the people and not to conceal it.” The Caliph Sulayman said to him: “How can we rectify this?” He replied: “When you abandon pride and arrogance, adopt good character, and act with justice.” Sulayman said: “How can we acquire this?” Abu Hazim said: “When you take it lawfully and give it to those who are entitled to it.” Sulayman: “Abu Hazim! Is it possible for you to be among our companions, so that we may benefit from you and you may benefit from us?” He said: “I seek refuge with Allah from that.” Sulayman: “Why so?” He replied: “I fear that if I incline even a little towards you, Allah will make me taste double punishment in this world and the Hereafter in return.” Sulayman: “Present your needs and necessities.” He replied: “Save me from Hell and admit me to Paradise.” He said: “That is not within my power.” Abu Hazim said: “Then I have no other need from you.” He said: “Then pray for me.” Abu Hazim supplicated: “O Allah! If Sulayman is Your friend, make the good of this world and the Hereafter easy for him, and if he is Your enemy, turn his forehead towards Your love and pleasure.” Sulayman: “That is enough.” Abu Hazim: “I have spoken briefly and with some detail. Perhaps you are worthy of it, and if you are not, then shooting an arrow from a bow without a string will not benefit me.” Sulayman: “Advise me.” He replied: “I will give you brief advice: Revere your Lord, and guard yourself from being seen by Him where He has forbidden you to be, or being absent where He has commanded you to be present.” When Abu Hazim left the Caliph, the Caliph sent him one hundred dinars and wrote: “Spend this, and I have much more like it for you.” The narrator said: Abu Hazim returned those dinars and wrote back: “O Commander of the Faithful! I seek refuge with Allah from your questions to me being nonsense, or my answers to you being useless, and how can I like for myself what I do not like for you?” He further wrote for him that when Musa bin Imran (peace be upon him) reached the well of Madyan, he found shepherds watering (their flocks), and there he saw two girls standing apart, holding back their sheep. So he asked them about their situation. The girls replied: “We do not water (our flock) until the shepherds return, and our father is an old man.” So he watered their animals for them himself. Then he withdrew to the shade and said: “O my Lord! Truly, I am in need of whatever good You send down to me.” [قصص: 23/28-24] And this was because he was hungry, afraid, and insecure (yet still) he asked from his Lord, not from the people. The shepherds did not understand, but the girls did, and when they came to their father, they told him the story and his supplication. Their father, who was Shu‘ayb (peace be upon him), said: “This man seems hungry,” and said to one of the girls: “Go and call him.” So when the girl came to him, she showed respect, covered her face, and said: “My father is calling you so that he may reward you for watering our animals.” [قصص 25/28] This was hard on Musa (peace be upon him) to accept a wage for his deed, but he had no choice but to respond, for he was frightened, hungry, and thirsty in the mountains. So he began to walk behind the girl. When the wind blew, she would tighten her garment around her waist, which revealed her hips, and she was a woman with prominent hips, and Musa (peace be upon him) would sometimes turn his face away and sometimes close his eyes. When his patience was exhausted, he said: “O servant of Allah! Walk behind me and guide me by your voice.” Then when he reached Shu‘ayb (peace be upon him), he saw that he had prepared food. Shu‘ayb (peace be upon him) said: “Sit, O young man, and eat.” Musa (peace be upon him) sought refuge with Allah. Shu‘ayb (peace be upon him) said: “Why? Are you not hungry?” He replied: “Yes, I am hungry, but I fear that this may be a reward for my deed, and I am from a family who would not sell our religion for gold equal to the earth.” Shu‘ayb (peace be upon him) said: “No, O young man! This is not a wage, but it is my and my forefathers’ custom to honor guests and feed them.” So Musa (peace be upon him) sat and ate. So these hundred dinars, if they were a reward for my words, then carrion, blood, and swine are more lawful in a state of necessity than this, and if it is my right from the public treasury, then there are others like me, if only you would treat us equally. Otherwise, I have no need for these dinars.
Hadith 671
أَخْبَرَنَا أَبُو عُثْمَانَ الْبَصْرِيُّ، عَنْ عَبْدِ الْعَزِيزِ بْنِ مُسْلِمٍ الْقَسْمَلِيِّ، أَخْبَرَنَا زَيْدٌ الْعَمِّيُّ، عَنْ بَعْضِ الْفُقَهَاءِ أَنَّهُ، قَالَ: "يَا صَاحِبَ الْعِلْمِ، اعْمَلْ بِعِلْمِكَ، وَأَعْطِ فَضْلَ مَالِكَ، وَاحْبِسْ الْفَضْلَ مِنْ قَوْلِكَ إِلَّا بِشَيْءٍ مِنْ الْحَدِيثِ يَنْفَعُكَ عِنْدَ رَبِّكَ، يَا صَاحِبَ الْعِلْمِ إِنَّ الَّذِي عَلِمْتَ ثُمَّ لَمْ تَعْمَلْ بِهِ قَاطِعٌ حُجَّتَكَ وَمَعْذِرَتَكَ عِنْدِ رَبِّكَ إِذَا لَقِيتَهُ، يَا صَاحِبَ الْعِلْمِ، إِنَّ الَّذِي أُمِرْتَ بِهِ مِنْ طَاعَةِ اللَّهِ لَيَشْغَلُكَ عَمَّا نُهِيتَ عَنْهُ مِنْ مَعْصِيَةِ اللَّهِ، يَا صَاحِبَ الْعِلْمِ، لَا تَكُونَنَّ قَوِيًّا فِي عَمَلِ غَيْرِكَ، ضَعِيفًا فِي عَمَلِ نَفْسِكَ، يَا صَاحِبَ الْعِلْمِ، لَا يَشْغَلَنَّكَ الَّذِي لِغَيْرِكَ عَنْ الَّذِي لَكَ، يَا صَاحِبَ الْعِلْمِ، جَالِسْ الْعُلَمَاءَ، وَزَاحِمْهُمْ وَاسْتَمِعْ مِنْهُمْ، وَدَعْ مُنَازَعَتَهُمْ، يَا صَاحِبَ الْعِلْمِ، عَظِّمْ الْعُلَمَاءَ لِعِلْمِهِمْ، وَصَغِّرْ الْجُهَّالَ لِجَهْلِهِمْ، وَلَا تُبَاعِدْهُمْ، وَقَرِّبْهُمْ وَعَلِّمْهُمْ، يَا صَاحِبَ الْعِلْمِ، لَا تُحَدِّثْ بِحَدِيثٍ فِي مَجْلِسٍ حَتَّى تَفْهَمَهُ، وَلَا تُجِبْ امْرَأً فِي قَوْلِهِ حَتَّى تَعْلَمَ مَا قَالَ لَكَ، يَا صَاحِبَ الْعِلْمِ، لَا تَغْتَرَّ بِاللَّهِ، وَلَا تَغْتَرَّ بِالنَّاسِ، فَإِنَّ الْغِرَّةَ بِاللَّهِ تَرْكُ أَمْرِهِ، وَالْغِرَّةَ بِالنَّاسِ اتِّبَاعُ أَهْوَائِهِمْ، وَاحْذَرْ مِنْ اللَّهِ مَا حَذَّرَكَ مِنْ نَفْسِهِ، وَاحْذَرْ مِنْ النَّاسِ فِتْنَتَهُمْ، يَا صَاحِبَ الْعِلْمِ، إِنَّهُ لَا يَكْمُلُ ضَوْءُ النَّهَارِ إِلَّا بِالشَّمْسِ، كَذَلِكَ لَا تَكْمُلُ الْحِكْمَةُ إِلَّا بِطَاعَةِ اللَّهِ، يَا صَاحِبَ الْعِلْمِ، إِنَّهُ لَا يَصْلُحُ الزَّرْعُ إِلَّا بِالْمَاءِ وَالتُّرَابِ، كَذَلِكَ لَا يَصْلُحُ الْإِيمَانُ إِلَّا بِالْعِلْمِ وَالْعَمَلِ، يَا صَاحِبَ الْعِلْمِ، كُلُّ مُسَافِرٍ مُتَزَوِّدٌ، وَسَيَجِدُ إِذَا احْتَاجَ إِلَى زَادِهِ مَا تَزَوَّدَ، وَكَذَلِكَ سَيَجِدُ كُلُّ عَامِلٍ إِذَا احْتَاجَ إِلَى عَمَلِهِ فِي الْآخِرَةِ مَا عَمِلَ فِي الدُّنْيَا، يَا صَاحِبَ الْعِلْمِ، إِذَا أَرَادَ اللَّهُ أَنْ يَحُضَّكَ عَلَى عِبَادَتِهِ، فَاعْلَمْ أَنَّهُ إِنَّمَا أَرَادَ أَنْ يُبَيِّنَ لَكَ كَرَامَتَكَ عَلَيْهِ، فَلَا تَحَوَّلَنَّ إِلَى غَيْرِهِ، فَتَرْجِعَ مِنْ كَرَامَتِهِ إِلَى هَوَانِهِ، يَا صَاحِبَ الْعِلْمِ، إِنَّكَ إِنْ تَنْقُلْ الْحِجَارَةَ وَالْحَدِيدَ أَهْوَنُ عَلَيْكَ مِنْ أَنْ تُحَدِّثَ مَنْ لَا يَعْقِلُ حَدِيثَكَ، وَمَثَلُ الَّذِي يُحَدِّثُ مَنْ لَا يَعْقِلُ حَدِيثَهُ كَمَثَلِ الَّذِي يُنَادِي الْمَيِّتَ وَيَضَعُ الْمَائِدَةَ لِأَهْلِ الْقُبُورِ".
Zayd al-‘Ammi reported from some jurists that they said: O possessor of knowledge! Act according to your knowledge, give away your surplus wealth, and avoid excessive speech except for that which will benefit you with Allah. O possessor of knowledge! If you have acquired knowledge but do not act upon it, then when you meet your Lord, this (lack of action) will remove any argument and excuse from you. O possessor of knowledge! The command given to you to obey Allah is so that you may stay away from that which you have been forbidden in disobedience to Allah. O people of knowledge! Do not be strong in other people's affairs and weak in your own. O possessor of knowledge! Do not let what is for someone else distract you from what is for yourself. O possessor of knowledge! Honor the scholars, gather around them, listen to them, and do not argue or quarrel with them. O possessor of knowledge! Respect and honor the scholars because of their knowledge, and consider the ignorant as lesser because of their ignorance, but do not drive them away; rather, bring them close and teach them knowledge. O possessor of knowledge! Do not narrate a hadith in any gathering which you do not understand, and do not answer anyone until you understand what he has asked you.
O possessor of knowledge! Do not deceive Allah, nor deceive the people. Deceiving Allah is to turn away from His command, and deceiving people is to follow their desires. And fear Allah, as He has commanded you to fear Him, and fear the people lest they put you into trials.
O possessor of knowledge! Surely, just as the light of day is perfected only by the sun, so too is wisdom perfected by obedience to Allah.
O possessor of knowledge! Just as crops are sustained by water and soil, so too is faith sustained by knowledge and action.
O possessor of knowledge! Just as every traveler gathers provisions and finds them when needed, so too will every doer be in need in the Hereafter of the deeds he did in the world.
O possessor of knowledge! When Allah urges you to worship Him, know that Allah intends to declare your status and rank with Him, so do not turn to anyone else besides Him, lest you turn from His honor to disgrace and humiliation.
O possessor of knowledge! If you were to carry stones and iron, it would be easier than narrating a hadith to someone who does not understand your words. The example of a person who narrates his hadith to the unintelligent is like one who calls out to the dead and spreads a tablecloth for the dead.
O possessor of knowledge! Do not deceive Allah, nor deceive the people. Deceiving Allah is to turn away from His command, and deceiving people is to follow their desires. And fear Allah, as He has commanded you to fear Him, and fear the people lest they put you into trials.
O possessor of knowledge! Surely, just as the light of day is perfected only by the sun, so too is wisdom perfected by obedience to Allah.
O possessor of knowledge! Just as crops are sustained by water and soil, so too is faith sustained by knowledge and action.
O possessor of knowledge! Just as every traveler gathers provisions and finds them when needed, so too will every doer be in need in the Hereafter of the deeds he did in the world.
O possessor of knowledge! When Allah urges you to worship Him, know that Allah intends to declare your status and rank with Him, so do not turn to anyone else besides Him, lest you turn from His honor to disgrace and humiliation.
O possessor of knowledge! If you were to carry stones and iron, it would be easier than narrating a hadith to someone who does not understand your words. The example of a person who narrates his hadith to the unintelligent is like one who calls out to the dead and spreads a tablecloth for the dead.
