Part 2

THE EXCELLENCE OF KNOWLEDGE

edge that does not benefit.””

‘Tirmidhi has also recorded it on the authority of Abi Hurayrah with the wording,

tLe go) Allah! Benefit me by what You have taught me, teach me what will be of benefit to me, and increase me in knowledge.”

Nasa’i records the hadith on the authority of Anas that the Prophet, peace and blessing be upon him, used to supplicate with the words,

Allah! Benefit me with what You have taught me, teach me what will be of benefit to me, and nourish me with knowledge by which You may benefit me.*

‘“{eaqi, Takbrial-Ihya’, vol. 1, p. 31, declared it hasan as did Haythami, vol. 10, p. 182. Suyati, a/-Jdmi‘al-Saghir #4702 declared it sahih but Munawi stated that the correct position was that the hadith was hasan, quoting al-‘Ala’; this was confirmed by Albani, a/-Sabibah #1511; Sabih al-JamiH#3635.

Te is not to be found in Nasi, al-Sughra but is recorded by Suyiit, al-Jami‘al-

Kabir, vol. 1, p. 387, who references it to Tayalisi. Itwas declared sahih by Hakim #1879 with Dhahabi agreeing,

1.3 The Division of Knowledge in the Sunnah

Abia Nu‘aym records the hadith of Anas that the Prophet, peace and blessing be upon him, used to say,

pila pe ole Of) Lal GLY eT G pg tat ne phe OF Lit Le LI,

Allah! I ask You for faith that endures since faith could well disappear, and I ask You for knowledge that ben-

efits fot some knowledge could well be of no benefit.>

% Suyati, al,/ami al-Kabir, vol. 1, p. 387, quotes a hadith of the same meaning and references it to Aba Nu‘aym, al-Hibyab.

% Refer to ibn Hajr, Fath al-Bari, vol. 10, p. 238, and ibn Hibban, Rawdatw'l- ‘Ugala’, p.179.

Khattabi, A Vim al-Hadith, vol. 3, p. 1967, said, ‘Bayan is of two types: the first whereby the intended meaning is expressed clearly, whatever language it may be in, this category is not regarded as magic; the second whereby the intended meaning is expressed in eloquent, cleverly doctored phrases based upon specific rules such that one listening takes pleasure in hearing the words and they affect his very heart. This category is what has been likened to magic as it captivates and beguiles the heart and overcomes the soul to the point that the face of reality could be transformed to illusion and the one captivated perceive only that which the speaker wants him to perceive. This category can be used in a commendable fashion and in a blameworthy fashion. As for the commendable form, it is to direct the person towards the truth and use these methods to aid the truth... As for the blameworthy form, it is to direct the person towards falsehood or envelop him in confasion such that the truth is seen as falsehood and falsehood as truth. This is completely blameworthy and has been likened to that which is completely blameworthy - magic.’

THE EXCELLENCE OF KNOWLEDGE

Sa‘sa‘ah ibn Sawhan explained the statement, “and some knowledge is ignorance” to mean, ‘A scholar burdens himself with taking on knowledge that does not concern him by which he becomes ignorant.’ It has also been explained to mean, ‘That knowledge which brings about harm and does not benefit is actually ignorance,” this is because being ignorant of it is better than knowing it. So understand that if the one ignorant of it is in a better condition than the one who learned it, then this knowledge is actually worse than ignorance. Such is the case with magic and other types of knowledge that harm ones religious or worldly well-being.

Its isnad is da‘lf as stated by ‘Iraqi, Takbry al-Iya’, vol. 1, p. 31 and quoted from him by Munawi, vol. 2, p. 666. It was declared so by Suyati #2458 and confirmed by Albani, Da fal-Jami‘ #1991.

However the first half is authentically reported on the authority of a group of the Companions, for an analysis of their reports refer to Arna‘lt, Tabgiq Musnad

8 Abii Dawid #5012 and Abi ‘Ubaid, a/-‘Azibin, vol. 1, p. 430. Another possible translation of Sa‘sa‘ah’s statement would be, ‘A scholar affects knowledge that he does not have and so it shows him to be ignorant.’

2.1 Branches of Non-Beneficial Knowledge

twas declared da‘if by Suyai #5474 and Albani, Da‘ifal-Jami'#3725. Refer to Munawi, vol. 4, p. 431.

THE EXCELLENCE OF KNOWLEDGE

and an equitable inheritance.”*! The chain of narration of this version is not authentic; Baqiyyah is a mudallis, committing tadlis by avoiding making mention of a narrator who is not trustworthy.

The end of this hadith has also been recorded by Aba Dawid and ibn Majah from ‘Abdullah ibn ‘Amr ibn al-‘As that the Prophet, peace and blessing be upon him, said, “Knowledge is of three types, anything additional is surplus: an unequivocal verse of the Quran, an established Sunnah, and an equitable inheritance.”*?* Its chain of narration contains ‘Abdu’l-Rahmin ibn Ziyad al-Ifriqi who is well-known to contain weakness.

* Aba Dawid #2885 and ibn Majah #54.

The isnad is da‘if as stated by ibn ‘Abdu’l-Barr #1386 and Mundhiti, as quoted from him in ‘Awn al-Ma'bad, vol. 8, p. 92; Hakim #7949 remained silent about it but Dhahabi said it was da‘if. Refer to Albani, /nva’ [under #1664].

2.2 Genealogy and Astronomy

2.2 Genealogy and Astronomy

The command to learn of genealogies such amount as would lead to knowing ones kinfolk has been reported on the authority of Abi Hurayrah that the Prophet, peace and blessing be upon him, said, “Learn of your genealogies such amount as would allow you to join the ties of kinship.” Recorded by Tirmidhi and Ahmad.*

Humayd ibn Zanjawayh records this hadith via another route on the authority of Abi Hurayrah that the Prophet, peace and blessing be upon him, said, “Learn of your genealogies such amount as would allow you to join the ties of kinship, then desist. Learn of the Arabic language such amount as would allow you to understand the Book of Allah, then desist. Learn of astronomy such amount as would allow you to travel in the darkness of land and sea, then desist.” Its chain of narration contains the narrator, ibn Lahi‘ah.

He also records, via the route of Nu‘aym ibn Aba Hind, that ‘Umar said, ‘Learn of astronomy such amount as would allow you to travel through land and sea, then refrain. Learn of genealogies such amount as would allow you to join the ties of kinship and would teach you which women are lawful for you and which are not, then refrain.’*

4 Tirmidhi #1979 and Ahmad #8868.

Twas ruled sahih by Hakim#7284 and Dhahabi agreed; refer to Haythami, vol. 8, pg, 152. Itwas declared sahth by Suyati #3319 and Albani, Sabih al-Jami' #2965; ab-Sabihah #276.

3 Bayhagy, Sba‘ab al-iman #1723.

THE EXCELLENCE OF KNOWLEDGE

Mas‘ar reports from Muhammad ibn ‘Ubaidullah that ‘Umar ibn al-Khattab said, ‘Learn of astronomy such amount as would allow you to know the direction of the Qiblah and routes of travel.” Nakha‘i did not see any harm in a person learning enough about astronomy to be guided through the land.”

The first sentence has also been recorded by iba Abi Shaybah, vol. 8, pg. 414 and ibn ‘Abdu’l-Barr #1474 with a sabih isnad.

*"Tbn Abi Shaybah, vol. 8, p. 414; ibn ‘Abdu’l-Barr, a/-Jami‘#1475 and it is sahih.

**Suytti, a/-Durr al-Manthar, vol. 3, p. 63. The reason for his dislike was that matters such as the phases of the moon and the alignment of planets are used in astrology.