learn and put into practice the rules of the Shariah that are connected to employment, business transactions, etc. All this that has been explained is in regard to that knowledge which is compulsory on every person. There are other branches of knowledge which, if acquired by a few people, absolve the rest of the community from acquiring them. For example, it is necessary to have at least one Aalim in every town and city who is well versed in the Quran, Hadith, jurisprudence, etc. He must be able to defend Islam against the onslaughts of the opposition, and if asked a mas'ala, he must be able to answer it with ease. To acquire knowledge of this type is not compulsory on every person. However, if someone has the time, the desire and the opportunity to acquire this type of knowledge despite it not being compulsory on him, then to acquire it will be mustahab and there is great reward in it. This was a brief explanation to show that the acquisition of knowledge is compulsory.
2. It is mentioned in a Hadith that Rasulullah sallallahu alayhi wa sallam said: "When Allah desires good for a person, He gives him an understanding of the Deen. I am a distributor of knowledge and Allah is the real giver." (Bukhari and Muslim)
3. It is also related in a Hadith that when a person dies, his deeds are cut off, except the reward of three deeds: (1) sadaqah-e-jaariyah (continuous charity - example endowing a property, building, well, or musjid in the name of Allah), (2) knowledge which benefits the people (for example by teaching, writing books, etc.), (3) a pious child that makes duas for the deceased. (Muslim) The meaning of this Hadith is that the reward of all good deeds ceases once the person dies. This is so because a dead person cannot do any good, so why should he get any reward? However, these three deeds are such that their rewards continue after death as well. These deeds are such, that they continue even after death because in sadaqah-e-jaariyah the people continue benefitting from it. Similarly, the benefit of knowledge also continues. And pious children make duas for their parents, so this act also remains after one's death.
4. Kathir bin Qays (he is a taabi'ee - a taabi'ee is one who saw a Sahabi in a state of Islam and also died as a Muslim) relates: "I was sitting in the musjid of Damascus with Hadrat Abu Darda radiallahu anhu. A person came to Hadrat Abu Darda radiallahu anhu and said: "O Abu Darda, I have left Madinah and come to you so that I may learn a particular Hadith from you. I have been given to understand that you have heard this Hadith from Rasulullah sallallahu alayhi wa sallam. I have not come to you for any other purpose." Hadrat Abu Darda replied: "Without doubt, I have heard Rasulullah sallallahu alayhi wa sallam saying: "Whoever takes a path seeking knowledge therein, Allah Ta'ala will make easy for him, a path to jannah. The angels, out of happiness, will place down their wings for the seeker of knowledge (laying down the wings is out of humility for the seeker of knowledge. Or it means that they have kindness and mercy for the seeker of knowledge, the result of which is making dua for his success. This is a sign that the person is accepted in the eyes of Allah because angels are sinless and are the special servants of Allah. To be accepted by the angels is like being accepted by Allah Ta'ala because your friend's friend is also your friend) and whatever is in the heavens and the earth seek forgiveness for the seeker of knowledge (that is they seek forgiveness for his sins) and even the fish in the sea seek forgiveness for him. It is apparent that the disbelievers and the shayateen are not included among those who seek forgiveness, because they do not deserve this bounty. If they disobey the Creator, how can they have good relations with the friends of the Creator? This is something that is obvious, therefore it was not mentioned in the Hadith. The Ulama say that it refers to all animals and not only fish. Fish have been specifically mentioned because water comes into existence through the barakah of the ulama and it is also the source of life, and we also know that fish are dependent on water. The superiority of an aalim over an aabid (worshipper) is like the superiority of the fourteenth moon over all the stars. In other words, it is as if the aalim is the fourteenth moon and the worshipper is like the stars. The aalim is likened to the moon of the fourteenth night which illuminates the entire universe. Because the benefit of knowledge extends to others as well, and the entire universe is illuminated with this knowledge, he has therefore been likened to the moon of the fourteenth night. As for the worshipper, his benefit is restricted to himself. Others cannot benefit from him. He has therefore been compared to the stars. If someone argues that by looking at the aabid one also yearns to do Ibaadat and that through the blessings of his Ibaadat, the mercy of Allah descends on the people. And in the
2. It is mentioned in a Hadith that Rasulullah sallallahu alayhi wa sallam said: "When Allah desires good for a person, He gives him an understanding of the Deen. I am a distributor of knowledge and Allah is the real giver." (Bukhari and Muslim)
3. It is also related in a Hadith that when a person dies, his deeds are cut off, except the reward of three deeds: (1) sadaqah-e-jaariyah (continuous charity - example endowing a property, building, well, or musjid in the name of Allah), (2) knowledge which benefits the people (for example by teaching, writing books, etc.), (3) a pious child that makes duas for the deceased. (Muslim) The meaning of this Hadith is that the reward of all good deeds ceases once the person dies. This is so because a dead person cannot do any good, so why should he get any reward? However, these three deeds are such that their rewards continue after death as well. These deeds are such, that they continue even after death because in sadaqah-e-jaariyah the people continue benefitting from it. Similarly, the benefit of knowledge also continues. And pious children make duas for their parents, so this act also remains after one's death.
4. Kathir bin Qays (he is a taabi'ee - a taabi'ee is one who saw a Sahabi in a state of Islam and also died as a Muslim) relates: "I was sitting in the musjid of Damascus with Hadrat Abu Darda radiallahu anhu. A person came to Hadrat Abu Darda radiallahu anhu and said: "O Abu Darda, I have left Madinah and come to you so that I may learn a particular Hadith from you. I have been given to understand that you have heard this Hadith from Rasulullah sallallahu alayhi wa sallam. I have not come to you for any other purpose." Hadrat Abu Darda replied: "Without doubt, I have heard Rasulullah sallallahu alayhi wa sallam saying: "Whoever takes a path seeking knowledge therein, Allah Ta'ala will make easy for him, a path to jannah. The angels, out of happiness, will place down their wings for the seeker of knowledge (laying down the wings is out of humility for the seeker of knowledge. Or it means that they have kindness and mercy for the seeker of knowledge, the result of which is making dua for his success. This is a sign that the person is accepted in the eyes of Allah because angels are sinless and are the special servants of Allah. To be accepted by the angels is like being accepted by Allah Ta'ala because your friend's friend is also your friend) and whatever is in the heavens and the earth seek forgiveness for the seeker of knowledge (that is they seek forgiveness for his sins) and even the fish in the sea seek forgiveness for him. It is apparent that the disbelievers and the shayateen are not included among those who seek forgiveness, because they do not deserve this bounty. If they disobey the Creator, how can they have good relations with the friends of the Creator? This is something that is obvious, therefore it was not mentioned in the Hadith. The Ulama say that it refers to all animals and not only fish. Fish have been specifically mentioned because water comes into existence through the barakah of the ulama and it is also the source of life, and we also know that fish are dependent on water. The superiority of an aalim over an aabid (worshipper) is like the superiority of the fourteenth moon over all the stars. In other words, it is as if the aalim is the fourteenth moon and the worshipper is like the stars. The aalim is likened to the moon of the fourteenth night which illuminates the entire universe. Because the benefit of knowledge extends to others as well, and the entire universe is illuminated with this knowledge, he has therefore been likened to the moon of the fourteenth night. As for the worshipper, his benefit is restricted to himself. Others cannot benefit from him. He has therefore been compared to the stars. If someone argues that by looking at the aabid one also yearns to do Ibaadat and that through the blessings of his Ibaadat, the mercy of Allah descends on the people. And in the
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