Tirmidhi

Explanation:
1:
That is, people are subject to your actions and words. Since you have learned the teachings of noble character (makarim al-akhlaq) from me, those who come after you will be obedient to you and your followers. Therefore, treat them kindly and do good to them, taking care of their feelings.

Note:
(In the chain of narration, Abu Harun al-'Idi and 'Ammarah bin Juwayn are among the well-known fabricators [kadhdhabin].)

Commentary:
(1)
According to some researchers, this narration is Hasan (good).
For details, see (Al-Sahihah, Hadith: 280).

(2)
From this, it is understood that the Prophetic hadith is that knowledge which is most worthy of being acquired with utmost attention and eagerness.
The noble Companions (radi Allahu anhum) acquired this knowledge from the Prophet (sallallahu alayhi wa sallam), and he (sallallahu alayhi wa sallam) gave them glad tidings that people would come from distant places to acquire this knowledge from them.
Thus, in every era, Muslims have traveled from one city to another, and even from one country to another, for the sake of this blessed knowledge, and will continue to do so.

(3)
Congratulations are due to those seekers of Prophetic sciences whom the Prophet (sallallahu alayhi wa sallam) himself instructed to be welcomed; other sciences and arts do not possess this honor, even though learning them is also a necessity for Muslim society.

(4)
It is incumbent upon the scholars of religion to show affection and love to the students, and to make them aware of the honor, status, and rank of religious sciences, so that the students may acquire this knowledge with attention and diligence, and bear with patience and perseverance the difficulties that arise along the way.

(5)
The word "uqnoohum" (give them something worthy of being stored)
is derived from "qaniyyah," and "qaniyyah" refers to something that is gathered and kept safe.
Knowledge is also such a thing that one should strive to acquire as much of it as possible, and then preserve it.
It should be memorized and understood through writing, repetition, and discussion, so that it remains protected and is not lost through forgetfulness.

Hadith Authentication:
The chain of narration for this report is extremely weak (in fact, fabricated).

◄ The narrator of this report, Abu Harun ‘Ammarah bin Juwain al-‘Abdi, was extremely weak and criticized.

◄ Imam Yahya ibn Ma‘in rahimahullah said about him:
«كانت عنده صحيحفة، يقول : هذه (صحيفة) الوصي. و كان عندهم لا يصدق فى حديثه.»
“He had a written document, and he used to say: ‘This is the document of the Wasi (successor).’ And he was not considered truthful in his narration by the (hadith scholars).” [تاريخ ابن معين، روايت عباس الدوري : 3524، الجرح والتعديل لابن ابي حاتم 6؍364 وسنده صحيح، والزيادة منه]

◄ Two points are evident from the testimony of Imam Yahya ibn Ma‘in rahimahullah:
➊ Abu Harun al-‘Abdi was a liar (kadhdhab).
➋ Abu Harun al-‘Abdi was an extreme Shi‘a (Rafidi). He considered Sayyiduna ‘Ali radi Allahu anhu to be the Wasi (successor), meaning he held the belief that the Messenger of Allah sallallahu alayhi wa sallam had made a bequest of the caliphate for Sayyiduna ‘Ali radi Allahu anhu, whereas this belief is absolutely false and rejected.

◄ Imam Ibn Ma‘in further said:
«أبوهارون العبدي غير ثقة، يكذب واسمه عمارة بن جوين»
“Abu Harun al-‘Abdi was unreliable (ghayr thiqah), he used to lie, and his name was ‘Ammarah bin Juwain.” [سوالات ابن الجنيد : 1]

◄ Imam Hammad bin Zayd rahimahullah said:
“Abu Harun al-‘Abdi was a liar; in the morning he would narrate one thing, and in the evening he would narrate something else.” [كتاب الجرح والتعديل 6؍364 وسنده حسن]
That is, he would narrate contradictory and conflicting reports, which is a major proof of his being a liar.

◄ Hafiz Ibn Hibban said:
«كان رافضيا، يروي عن أبى سعيد ما ليس من حديثه، لا يحل كتابة حديثه إلا علىٰ جهة التعجب.»
“He was a Rafidi. He used to narrate from Abu Sa‘id (al-Khudri radi Allahu anhu) such hadiths that were not from his (Abu Sa‘id’s) narrations. It is not permissible to write down his hadith, except out of amazement.” [كتاب المجروحين 2؍177، دوسرا نسخه 2؍168]

◄ For a detailed critique, refer to the famous books of the Ahl al-Sunnah on weak narrators, such as al-Majruhin. In summary, the aforementioned Abu Harun was severely criticized, abandoned, and a liar.