Jurnal WANIAMBEY : Journal of Islamic Education E-ISSN: 2722-9505
P-ISSN : 2722-9661
Vol.
7 No.
Juni 2026
THEOLOGICAL AND EDUCATIONAL IMPLICATIONS OF THE VIRTUE OF
THE KNOWLEDGEABLE: A TEXTUAL ANALYSIS OF HADITH ABU DAUD
Sera Yuliantini Sultan Muhammad Syafiuddin University.
Sambas E-mail: dwysheera@gmail.
ABSTRACT
This study examines the hadith regarding the virtues of the learned, narrated by Imam Abu Daud, no.
3157, in Maktabah Baitul Afkar Ad-Dauliah.
The study aims to understand the essence of the virtues of the learned from an Islamic perspective and to analyze the quality of the hadithAos isnad and matn.
The study employs a qualitative approach using a literature review methodology.
Primary data sources consist of hadith collections and literature related to knowledge and the virtues of scholars, while secondary data sources were obtained from books, journals, and other scholarly Data collection techniques involved documentation and observation of various literary sources.
Data analysis techniques included data reduction, data presentation, as well as verification and drawing conclusions.
The research findings indicate that knowledge holds a very important position in Islam as it serves as a means to attain salvation, happiness, and the nobility of life in this world and the hereafter.
Those who possess knowledge attain a high status in the sight of Allah SWT, as explained in Surah Al-Mujadalah, verse 11, which states that Allah will elevate the status of those who believe and possess knowledge.
A hadith narrated by Imam Abu Daud, number 3157, explains that seekers of knowledge will have their path to Paradise made easier.
the angels will be pleased with them and pray for them.
all creatures in the heavens and on earth will ask for forgiveness for them.
and scholars are the heirs of the Based on an analysis of the chain of transmission .
, this hadith has a continuous .
chain, and the majority of its narrators are deemed trustworthy .
by hadith scholars.
Meanwhile, an analysis of the text .
indicates that the content of the hadith does not contradict the QurAoan, other authentic hadiths, sound reason, or historical facts.
thus, no elements of oddity .
or flaws .
are found.
This hadith is also supported by other narrations from Imam Tirmidhi.
Ibn Majah.
Imam Ahmad bin Hanbal, and Imam Darimi, which have different wording but convey the same meaning.
Thus, the hadith narrated by Imam Abu Daud, number 3157, can be declared authentic in terms of both its chain of transmission and its text, and serves as an important foundation regarding the virtue of seeking and applying knowledge in life.
Keywords: Virtue of the Knowledgeable.
Hadith of Abu Daud.
Educational Implications Jurnal WANIAMBEY : Journal of Islamic Education E-ISSN: 2722-9505
P-ISSN : 2722-9661
Vol.
7 No.
Juni 2026
ABSTRAK
Penelitian ini mengkaji hadis tentang keutamaan orang berilmu yang diriwayatkan oleh Imam Abu Daud nomor 3157 dalam Maktabah Baitul Afkar Ad-Dauliah.
Penelitian ini bertujuan untuk mengetahui hakikat keutamaan orang berilmu dalam perspektif Islam serta menganalisis kualitas sanad dan matan hadis tersebut.
Penelitian menggunakan pendekatan kualitatif dengan jenis penelitian kepustakaan.
Sumber data primer berupa kitab hadis dan literatur yang berkaitan dengan ilmu dan keutamaan ulama, sedangkan sumber data sekunder diperoleh dari buku, jurnal, dan referensi ilmiah lainnya.
Teknik pengumpulan data dilakukan melalui dokumentasi dan observasi terhadap berbagai sumber pustaka.
Adapun teknik analisis data dilakukan melalui reduksi data, penyajian data, serta verifikasi dan penarikan kesimpulan.
Hasil penelitian menunjukkan bahwa ilmu memiliki kedudukan yang sangat penting dalam Islam karena menjadi sarana menuju keselamatan, kebahagiaan, dan kemuliaan hidup di dunia maupun di akhirat.
Orang yang berilmu memperoleh kedudukan tinggi di sisi Allah SWT sebagaimana dijelaskan dalam QS.
Al-Mujadalah ayat 11 yang menerangkan bahwa Allah akan mengangkat derajat orang-orang yang beriman dan berilmu.
Hadis riwayat Imam Abu Daud nomor 3157 menjelaskan bahwa penuntut ilmu akan dimudahkan jalannya menuju surga, para malaikat meridhai dan mendoakannya, seluruh makhluk di langit dan bumi memintakan ampun baginya, serta ulama merupakan pewaris para nabi.
Berdasarkan analisis sanad, hadis tersebut memiliki sanad yang bersambung .
dan mayoritas perawinya dinilai tsiqah oleh para ulama hadis.
Sementara itu, analisis matan menunjukkan bahwa isi hadis tidak bertentangan dengan Al-QurAoan, hadis sahih lainnya, akal sehat, maupun fakta sejarah sehingga tidak ditemukan unsur syadz dan Hadis ini juga diperkuat oleh riwayat lain dari Imam Tirmidzi.
Ibnu Majah.
Imam Ahmad bin Hanbal, dan Imam Darimi dengan redaksi yang berbeda tetapi memiliki makna yang sama.
Dengan demikian, hadis riwayat Imam Abu Daud nomor 3157 dapat dinyatakan berkualitas sahih baik dari segi sanad maupun matannya serta menjadi landasan penting mengenai keutamaan menuntut dan mengamalkan ilmu dalam Kata Kunci: Keutamaan Orang Berilmu.
Hadis Abu Daud.
Implikasi Edukatif
INTRODUCTION
Knowledge is the best of all things to be loved, the most important of all things to be sought, and the most beneficial of all things.
A learned person differs from one who is not learned.
A learned person is superior to one who is not learned 1 .
A learned person can always draw lessons from life and the events occurring around them.
Arief Furchan.
Transformasi Pendidikan Islam Di Indonesia (Gama Media, 2.
Achmad Fawaid dan RifAoah Hasanah.
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Luthfi Hakim.
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Jurnal WANIAMBEY : Journal of Islamic Education E-ISSN: 2722-9505
P-ISSN : 2722-9661
Vol.
7 No.
Juni 2026 The virtues of the learned are numerous, yet two often go unnoticed: how they perceive the world and how they are perceived.
The learned tend to view things from a positive perspective.
in their eyes, no event in this world is in vainAieverything has a purpose 2 .
This naturally contrasts with the perspective of the uneducated, who often see things from a negative angle.
They often react to every event with complaints, curses, and despair.
The virtue of the learned is not limited to how they view life.
it also lies in how they are viewedAiby Allah, by people, and by other creatures.
Allah SWT regards the learned as noble beings, so their status will be elevated to a higher place.
Humans and other creatures also view the learned as noble figures.
Many of them feel calm, at ease, and enlightened when they see them and are near them.
Therefore, they always appreciate their presence by constantly praying for them and seeking forgiveness for them.
Conversely, with knowledge, one continues to growAiit is an inexhaustible key to achieving oneAos aspirations, both in this world and the hereafter, which must be realized through effort and the practice of 3 .
https://doi.
org/10.
24014/au.
Abdul Rokhim dkk.
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1080/23311983.
Mohammad Kosim dkk.
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1080/2331186X.
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1080/23311983.
Jane McDonnell.
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1080/01416200.
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1080/09637494.
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1080/23311983.
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1080/01416200.
Mochammad Arif Budiman.
Pendidikan Agama Islam (Grafika Wangi Kalimantan, 2.
Qurrotul AAoyun .
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Nur Islamiatul Anisa dkk.
AuAnalisis Nilai Pendidikan Karakter Sosial dalam Buku Siswa K-13 Akidah Akhlak Kelas V MI,Ay Al asma : Journal of Islamic Education 5, no.
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24252/asma.
Wiwik Damayanti dkk.
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31004/ijim.
Claire Alkouatli dkk.
AuArchitects of change: female Islamic school leaders in Australia & New Zealand,Ay International Journal Leadership Education.
Oktober 1Ae30, https://doi.
org/10.
1080/13603124.
Syaikh Abdullah As-Syarqowi.
Tarjamatu Syarah Al-Hikam Ibnu AoAthoilah (Maktabah Balagh, t.
Manami Ueno.
AuThe rise of nationalised, religious education in Turkey from the 1970s,Ay Middle Eastern Studies .
462Ae73, https://doi.
org/10.
1080/00263206.
Wisam Kh.
Abdul-Jabbar.
AuThe ethics of disagreement .
dab alikhtila.
: religious education for intercultural competence in Arabo-Islamic pedagogy,Ay British Journal of Religious Education, 28 Januari 2026, 1Ae16, https://doi.
org/10.
1080/01416200.
Aline Muff dan Ayman Agbaria.
AuSpiritual and indigenous funds of knowledge: how Palestinian Muslim teachers reclaim Islam and citizenship education in Israel,Ay Diaspora.
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1080/15595692.
Abdul Karim dkk.
AuHow do principals act as leaders and managers in boarding and public schools in Indonesia?,Ay Cogent Education 12, no.
: 2445354,
Jurnal WANIAMBEY : Journal of Islamic Education E-ISSN: 2722-9505
P-ISSN : 2722-9661
Vol.
7 No.
Juni 2026 Based on this explanation, it can be understood that the virtue of the learned is not merely an intellectual title, but a manifestation of a positive worldview as well as the nobility of status in the sight of Allah and His creation.
Therefore, this study aims to delve deeper into the theological foundations through the hadiths of the Prophet SAW to affirm the urgency, uniqueness, and real implications of possessing knowledge for the blessings of life in this world and salvation in the hereafter.
RESEARCH METHOD
The approach used in this study is a qualitative approach with a library research Qualitative research is a research procedure that produces descriptive data in the form of written or spoken words from people and observable behavior 4 .
Meanwhile, this type of research is library research.
library research is a series of activities related to the method of collecting library data, reading and taking notes, and processing library collection materials without requiring field research 5 .
The primary data sources in this study are books and articles related to the role of teachers as educators.
The data collection techniques used in this study are: .
Observation, which is the process of collecting data using the senses, requiring systematic recording and documentation 6 .
Documentation, which involves recording past events in the form of written texts, images, or monumental works by an individual 7 The data analysis techniques in this study are: .
Data Reduction, which involves selection and focusing attention for the purpose of rough simplification derived from field notes and may continue throughout the research process.
Data Display .
organized information that enables the drawing of conclusions or the taking of actions.
the presentation of data facilitates understanding of what occurred based on what has https://doi.
org/10.
1080/2331186X.
Synnyve Markeng dan Jenny Berglund.
AuIn the ChildAos Best Interest: Analyzing Pedagogical Approaches among Teachers of the QurAoan in Norway,Ay Religion & Education 51, 3 .
: 228Ae48, https://doi.
org/10.
1080/15507394.
Suwendra.
Qualitative Research Methodology.
(Bandung: Nilacakra.
Mestika.
Literature Review Research Methods.
(Jakarta: Yayasan Obor Indonesia, 2.
Arsyam & Tahir.
Types of Research and Perspectives.
Al-Ubudiyah Journal (Journal of Education and Islamic Studie.
, 2 .
https://doi.
org/https://doi.
org/10.
55623/au.
Sugiyono.
Quantitative.
Qualitative, and Mixed Methods Research.
(Jakarta: Alfabeta.
Jurnal WANIAMBEY : Journal of Islamic Education E-ISSN: 2722-9505
P-ISSN : 2722-9661
Vol.
7 No.
Juni 2026 been understoo.
, .
Data Verification and Conclusion Drawing, which involves deriving meaning from the presented data through the researcherAos understanding 8 .
RESULTS AND DISCUSSION
The Essence of the Excellence of the Learned In Arabic terminology.
Aoilm refers to deep knowledge or the knowledge of the essence of something, while its root is (A aU e UaAUA a eUa aAUAU a aA a ), which means knowledge.
In the dictionary Al-Munjid Fi Al-Lughoh Wa Al-Ulum, the word Aoilm (A ) aU e aAis often defined as: AuE oUaA (IdrAk al-shay' yaqna.
, meaning Auto know something with certainty,Ay and .
a al-marifa.
, meaning Auand knowledge.
Ay 9 .
Meanwhile, the Encyclopedia of Islam states that Aoilm originates from the Arabic word Aoilm, which is the antonym of the word jahl, meaning ignorance or stupidity.
The word Aoilm can be equated with other words such as maAorifa .
, fiqh .
, hikmah .
, and syuAour .
From an Islamic perspective, the concept of Aoilm refers to specific fields of knowledge that study particular subjects.
In this sense, "ilmu" denotes a specific branch of knowledge, such as the science of tawhid, the science of fiqh, the science of tafsir, and so on 11 .
According to Imam al-Ghazali, "ilmu" in its broadest sense encompasses:
"ilmu syarAoiyyah" and "ilmu ghairu syarAoiyyah.
" "Ilmu syarAoiyyah" is knowledge derived from the Prophets .
eace be upon the.
and is obligatory for every Muslim to seek and study.
Beyond the sciences derived from the Prophets .
eace be upon the.
, al-Ghazali classifies them into the category of non-religious knowledge.
Imam alGhazali also classifies knowledge into two groups: .
fardu aAoin knowledge, and .
fardu kifayah knowledge 12 .
Fardu aAoin knowledge is the knowledge of how to perform deeds in accordance with Islamic law in all its branches, as encompassed by the pillars of Islam.
Meanwhile, the science of fardu kifayah is any science that cannot be set aside in the management of worldly affairs, which includes: medicine, mathematics for buying and selling.
Mahdi & Mujahidin.
Practical Guide to Writing Theses.
Dissertations, and Theses.
(Jakarta: Alfabeta.
Louis Mahlouf Al-Yasui.
Al-Munjid Fi Al-Lughoh Wa Al-Ulum .
l- MatbaAoah al-Katquliyah, 1.
Dewan Redaksi Ensiklopedia Islam.
Ensiklopedi Islam (PT Ichtiar Baru van Hoeve, 1.
HM Arifin.
Ilmu Pendidikan Islam (Bumi Aksara, 1.
44Ae45.
Arifin.
Ilmu Pendidikan Islam.
Jurnal WANIAMBEY : Journal of Islamic Education E-ISSN: 2722-9505
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Juni 2026 agriculture, political science, and even sewingAiessentially, sciences that are helpful and important for the effort to manage worldly affairs 13 .
From the perspective of the Philosophy of Science, the concept of science encompasses at least three elements:
knowledge, activity, and method.
In this first aspect, science is often referred to as Ziauddin Sardar also argues that science is Aua way of studying nature objectively and systematically, and that science is a human activityAy 14 .
Furthermore, according to John Biesanz and Mavis Biesanz, two social science scholars, they define science as an organized way of acquiring knowledge .
n organized way of acquiring knowledg.
rather than as an organized body of knowledge 15 .
From this definition, it can be understood that science encompasses knowledge, activity, and These three components do not contradict one another.
on the contrary, they form a logical unity that must exist in sequence.
Science cannot emerge without human activity, and that activity must be carried out using specific, relevant methods, which ultimately yield systematic knowledge.
The role of science in a personAos life is immense.
through science, the status of humans differs from one another.
Allah SWT states in Surah Al-Imran, verse 18, which a A aa a o aa aO e a auia aOaOa e aU e a a a U a ac ea aoA e a Aa aA e a AeCA A aa a aa eUa a ae e a au e aA A aa A Translation: Allah declares that there is no god but He, (Alla.
who upholds justice.
(Likewis.
the angels and those of knowledge.
There is no god but He, the Almighty, the All-Wise 16 .
This verse explains that the One who declares that none is worthy of worship except Allah is Allah Himself.
then the angels and the people of knowledge follow.
Placing the people of knowledge in the third position is AllahAos acknowledgment of their honor and excellence.
Furthermore.
Allah also states in Surah Al-Mujadalah, verse 11, which reads:
Arifin.
Ilmu Pendidikan Islam.
Ziauddin Sardar.
Merombak Pola Pikir Intelektual Muslim (Pustaka Pelajar, 2.
Liang Gie.
Pengantar Filsafat Ilmu (Liberty, 2.
Kementerian Agama RI.
Al-QurAoan dan Terjemahnya (CV.
Pustaka Jaya Ilmu, 2.
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Juni 2026 a A a eO eaa eA a Aa a au o e aOaa a e a eA A a eOA Aeaa aa aea aa ee aa a e a a au e aia A A A a A a e a eiA a A a e ea e a a a eaa eeA a AA s Aa aea aa e a e au o e aO aea a eOa e aU e a a aA Aa ac aa a eU aa eIa a ae e UA An aO A Aa eea aO A Translation: O you who believe, when it is said to you.
AuMake room in the assemblies,Ay make room.
surely Allah will make room for you.
When it is said.
AuStand up,Ay stand up.
Allah will surely raise those among you who believe and those who have been granted knowledge by several degrees.
Allah is fully aware of what you do 17 .
Ibn AoAbbas, when interpreting this verse, stated that the difference in rank between scholars and other believers is as great as 700 degrees.
One degree is equivalent to a journey of 500 years 18 .
Based on these verses, it can be concluded that Islam highly values and grants a prominent status to those who possess knowledge.
Hadith on the Virtues of the Learned Hadith narrated by Imam Abu Daud.
No.
3157, in Maktabah Baitul Afkar Ad
Dauliah 3641-3642
a cAa c ae a aea a a aA
AU eea A AU eA
a Aa a cea a aA
a AA
a aA a eUnA
a A e a s aua
a AUA
a a c ae a aOA
a Aa c ae aA
a Aaua aA
A c ae a se aa aEA
a Aa aOa c ae a a sA
a AU e au auA
A au ac aUeoaoa a eA
a aA ae a ae a a a ena ea aa aNa a a U eaoaa aE aa acaa eA
a a a aO a ac eA
U Aau ena aa aA
A A
A A
A aE A s A a a a AUa e aA
a AA
a AU e aA
a ai A a a a a a aAo ca a aoa a a acuaA
a AUa e a aOA
a A aEA
a a a aoA
A A
A aE A A aoUaA a A a eUna aA a a a A a aoa aE a eA a AUa e a aOA a A a aa aUena a aa a si aa aE eaOaacA a AaOA a a e a a A aoUa a eA a Aa aA a Aa ca aA Aaoa A a U AA aO ae a ao a aa aA a aAEA a AEa aA a a AC e a ai aOua I e a aUa auia aoA a Aa ea a aU e UaA a A aA a A aO e aoA Aa aOua IA a A a aA Ae aU e a aOua I eUaa a a aa eo a ea ai a aa a e ea A a AA e aA a aI ea a eA a A aO a e ea e a eA a e aAUa eUaaca a auiA e aAeA a a aOua I eUaa aa a aO auaia e a eeaA a AaUa a e au a auA a AA a eoa a a a eaia eea aeA a AA a eUaa a aA a AUaA c s a aO a ea a Ua aO ua e aU e a ea a e a aaNa a aa ca aA AI aOea sA U AaOua I e a eea a a e aa a cua aA a a ceA a aA aua e a aa aa aE a aonA aAUue aaIA a AU eA a A eeaia ea auaa ca aA a aAeA a Aaua a a a c ae e a aA A ac a e ao A A A a aAU e aca eA aA a ca a eUaaNA a A a eUaA a aA eaA a a a Ac ae acaA a AUa e a aOA a a c aAU e eA Translation: Musaddad bin Musarhad narrated to us.
he said: Abdullah bin Daud narrated to us.
I heard AoAshim bin Raja bin Haiwah narrate from Daud bin Jamil from Katsir bin Qais, who said: I once sat with Abu Ad-DardaAo in the mosque of Damascus, then a man came to him and said: AuO Abu Ad-DardaAo, indeed I have come to you from the city of the Messenger of RI.
Al-QurAoan dan Terjemahnya.
Al-Ghazali dan Abu Hamid Muhammad.
IhyaAo Ulum al-Din (Darul MaAorifah, t.
Vol.
1, p.
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Juni 2026 Allah, may AllahAos peace and blessings be upon him, because of a hadith that has reached me, which you narrated from the Messenger of Allah, may AllahAos peace and blessings be upon him.
And I have come for no other reason.
Ay Abu Ad-DardaAo then said: I heard the Messenger of Allah, may AllahAos peace and blessings be upon him, say: AuWhoever travels a path in search of knowledge.
Allah will make his path to Paradise easy.
Indeed, the angels lower their wings in approval of the seeker of The people of the heavens and the earth, even the fish in the depths of the sea, will ask for forgiveness for the learned.
The superiority of a scholar over a worshipper is like the superiority of the full moon on a full moon night over all the stars.
The scholars are the heirs of the prophets, and the prophets do not bequeath dinars and dirhams.
only bequeath knowledge.
AuWhoever takes it has taken a great share.
Ay It was narrated to us by Muhammad bin Al-Wazir Ad-Dimashqi, who narrated to us from Al-Walid, who said: I met Shabib bin Shaybah, and he related it to me from Uthman bin Abu SaAoudah, from Abu Ad-DardaAo, from the Prophet, peace and blessings be upon him, with the meaning:
Au 19 .
Ay Chain of Transmission of the Hadith Narrated by Imam Abu Daud.
No.
3157, in Maktabah Baitul Afkar Ad Dauliah 3641-3642 20 Table 1.
Chain of Transmission of the Hadith Narrated by Imam Abu Daud.
No.
Hadis software (Kutubut TisAoa.
Sunan Abu Daud.
Kitab Ilmu.
Bab Anjuran untuk Menuntut Ilmu Nomor 3157 .
TisAoa.
Sunan Abu Daud.
Kitab Ilmu.
Bab Anjuran untuk Menuntut Ilmu Nomor 3157.
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Juni 2026 Evaluation of the Chain of Transmission of the Hadith Narrated by Imam Abu Daud.
No.
3157, in Maktabah Baitul Afkar Ad Dauliah 3641-3642 Musaddad bin Musrahad bin Musribal bin Mustawarid.
Musaddad Musrahad His full name is Musribal al-Abul Hasan Al-Bashori.
He was in the 10th generation of narrators and passed away in the year 228 AH.
His teachers in hadith narration were: AoIbad bin AoIbad AlMahlabi.
Abdullah bin Dawud Al-Khoribi.
Abdullah bin Yahya bin Abi Katsir.
Abdul Aziz bin Abdul Shomad, and Abdul Aziz bin Mukhtar.
As for his students in hadith transmission: Al-Bukhari.
Abu Dawud.
Ibrahim bin YaAoqub.
Ahmad bin Abdullah bin Shalih, and Ismail bin Ishaq Al-Qadhi.
Scholarly evaluations of him: Ahmad bin Hanbal described him as shaduuq .
Ibn Hibban called him tsiqah.
Ibn Qani called him tsiqah.
and Ibn Adi also stated that Musaddad bin Musarhad was the foremost musnid in Basra.
Ibn Hajar described him as tsiqah and a hafiz 21 .
Abdullah bin Dawud bin Amir His full name is Abdullah bin Dawud bin Amir Al-Mahdani As-SyaAobi.
He was in the 9th generation, born in 126 AH and died in 213 AH.
His teachers in narrating hadith were: Sulaiman Al-AAomas.
Syarik bin Abdullah An-NakhoAoi.
Tholhah bin Yahya bin Tholhah bin Ubaidillah.
Ashim bin RajaAo, and Afiyah bin Yazid Al-Qadhi.
As for his students in narrating hadith: Muhammad bin Yahya bin Abdul Karim.
Muhammad bin Yazid.
Muhammad bin Yunus.
Musaddad bin Musrahad.
Nasr bin Ali.
Scholarly evaluations of him: Muawiyah bin Sholih described him as trustworthy .
and truthful .
Abul Hatim described him as trustworthy.
Ibn SaAoad also described him as trustworthy and pious (Aoabi.
and Ibn Hajar described him as trustworthy and pious (Aoabid 22 .
Ashim bin RajaAo bin Haywah.
His full name is AoAshim bin RajaAo bin Haywah AlKind Al-Falasthn.
He belongs to the 8th generation of hadith narrators.
His teachers in hadith narration were: Dawud bin Jamil.
RabiAoah bin Yazid.
RojaAo bin Haiwat.
Urwah bin Ruaim, and Al-Qaim Abi Abdurrahman.
As for his students in narrating hadith: Sulaiman bin Ziyad.
Abdullah bin Dawud Al TisAoa.
Sunan Abu Daud.
Kitab Ilmu.
Bab Anjuran untuk Menuntut Ilmu Nomor 3157.
TisAoa.
Sunan Abu Daud.
Kitab Ilmu.
Bab Anjuran untuk Menuntut Ilmu Nomor 3157.
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Abdullah bin Yazid.
Usman bin Faid.
Ali bin Qasim Al Kindi.
Scholarly Evaluations of Him: Ibn Hibban described him as trustworthy .
Abu ZurAoah said AuLaa baAotsa BihAy .
here is no harm in hi.
Ibn Hibban also described him as trustworthy .
Ibn Hajar described him as truthful .
but with some reservations.
Abu ZurAoah said he is AuLaa baAotsa BihAy .
here is no harm in hi.
Daud bin Jamil His full name is Dawud bin Jamil.
He is in the 7th generation.
His teachers in hadith transmission were: Katsir bin Qais.
Katsir bin Murrah, and Qais bin Katsir.
As for his students in hadith transmission, among them was:
Ashim bin RajaAo bin Haywah.
Scholarly Evaluations of Him: Ibn Hibban described him as trustworthy .
Daruqutni described Dawud bin Jamil as unknown .
Al-Azdi also described him as weak .
aAoi.
and unknown .
Ibn Hajar described him as weak .
aAoi.
Ibn Hibban described Dawud bin Jamil as trustworthy .
Katsir bin Qais His full name is Katsir bin Qais al-Shami.
He belongs to the third generation .
Among his teachers in hadith transmission was Abu DardaAo.
As for his students in hadith transmission, they included Dawud bin Jamil.
ScholarsAo assessments of him: Ibn Hibban stated that Katsir bin Qais is trustworthy .
Ibn Hajar stated he is weak .
Daruqutni stated that Katsir bin Qais is weak.
and Shafiyuddin Ahmad bin Abdullah stated that Katsir bin QaisAos isnad is mudhthorib.
Uwaimir bin Malik bin Qais bin Umayyah bin Amir.
His full name is Uwaimir bin Zaid ibn Qais al-Ansari al-Khazraji, with the kunya .
Abu DardaAo al-Khazraji.
He was in the first generation .
or a Companion of the Prophet Muhammad .
eace be upon hi.
He passed away in the year 32 AH.
Among his teachers were: the Prophet Muhammad .
eace be upon hi.
Zaid bin Thabit, and Aisha.
Ummul Mukminin.
As for his students, they included:
Qabishah bin DhuAoyab.
Qais bin Abi Hazim.
Katsir bin Qais, and Katsir bin Murrah.
The scholarsAo assessment of him: The Messenger of Allah .
eace be upon hi.
AuThe judge of my ummah is Uwaimir bin Zaid or Abu DardaAo.
Ay TisAoa.
Sunan Abu Daud.
Kitab Ilmu.
Bab Anjuran untuk Menuntut Ilmu Nomor 3157.
TisAoa.
Sunan Abu Daud.
Kitab Ilmu.
Bab Anjuran untuk Menuntut Ilmu Nomor 3157.
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Ibn Hajar stated that Abu DardaAo was a devout worshiper (Abi.
Ibn MuAoin stated that Abu DardaAo was AuLaisa bi SyaiAoAy.
Imam An-NasaAoi stated.
AuLaisa bihi BaAoas 25 .
Ay For a clearer assessment of the scholarsAo evaluations of the isnad/narrators, see the table below:
Table 2.
Assessment of the Hadith Chain of Transmission by Imam Abu Daud.
No.
Scholars Who Evaluated Musaddad bin Musrahad bin 1.
Ahmad bin Hanbal Musriball Abul Ibn Hibban Hasan Al-Bashori Ibn Qani Ibn Hajar Narrator Abdullah bin Dawud bin Amir Al-Mahdani Al-SyaAobi Muawiyah bin Sholih Abul Hatim Ibn SaAoad Ibn Hajar Ashim bin RajaAo bin Haywah Al-Kind AlFalasthn Ibn Hibban Abu ZurAoah Ibn Hibban Ibn Hajar Abu ZurAoah Dawud bin Jamil Ibn Hibban Daruqutni Al-Azdi Ibn Hajar Ibn Hibban Ibn Hajar Darqutni Shafiyuddin Ahmad bin Abdullah Ibn Abdil Bar Ibn Hajar Ibn MuAoin Imam An-NasaAoi Katsir bin Qais al-Shami Uwaimir bin Zaid Ibn Qais Al-Ansari Al-Khazraji Evaluation Result Shaduuq (Truthfu.
Tsiqah Tsiqah Tsiqah.
Hafiz Trustworthy.
Truthful Trustworthy Trustworthy.
Devout Trustworthy.
Trustworthy No Objection Trustworthy Shaduuq but has some doubts No Problem with Him Trustworthy.
Unknown Weak.
Unknown Weak Trustworthy Weak Weak Its isnad is Ashoha AoInda Ahlil Hadith (The Most Trusted Among Hadith TisAoa.
Sunan Abu Daud.
Kitab Ilmu.
Bab Anjuran untuk Menuntut Ilmu Nomor 3157.
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AoAbid or the Devout Laisa Bi SyaiAo There is no issue with it Based on the consideration and evaluation of the chain of transmission .
of the hadith narrated by Imam Abu Daud.
No.
3157, in Maktabah Baitul Afkar Ad Dauliah 3641-3642 above, it can be concluded that:
The all of whom are of the tsiqah .
Each narrator met with a narrator who served as their teacher.
thus, the chain of transmission is unbroken.
Analysis of the Text of Hadith Narration by Imam Abu Daud No.
3157 in Maktabah Baitul Afkar Ad Dauliah 3641-3642 If an empirical review is conducted to test whether the text of a hadith is shadh or not, this is done by confirming whether the hadith under examination is consistent with the QurAoan or with another hadith on the same topic that has a higher quality in terms of its chain of transmission.
Based on the QurAoan .
QS.
Al-Mujadalah verse 11, which reads:
a Aa a au o e aOaa a e a eA A a eOA Aeaa aa aea aa ee aa a e a a au e aia A A A a A a e a eiA a A a e ea e a a a eaa eeA a AA a Aeaa eA s Aa aea aa e a e au o e aO aea a eOa e aU e a a aA Aa ac aa a eU aa eIa a ae UeA An aO A A a eO a eea aO A Translation: O you who have believed, when it is said to you.
AuMake room in the assemblies,Ay make room.
Allah will make room for you.
And when it is said.
AuStand up,Ay stand up.
Allah will surely raise those among you who believe and those who have been granted knowledge by several Allah is fully aware of what you do 26 .
QS.
Al-Mujadalah verse 11 clearly implies that Allah SWT elevates the status of those who possess knowledge.
in other words.
Allah grants multiplied rewards to those who possess knowledge, provided they use that knowledge for good, share it with RI.
Al-QurAoan dan Terjemahnya.
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In essence, the greater a personAos knowledge, the more they must cultivate their inner independence regarding the true nature of human life, thereby fostering a strong faith in the Creator.
Therefore, in reality, the more we understand or the more we know, the more we realize how ignorant and weak we are before Allah.
When we can know the ultimate truth, that is the pinnacle of our happiness as servants of Allah SWT.
Surah Al-Mujadalah, verse 11, carries a meaning consistent with the Hadith narrated by Imam Abu Daud.
No.
3157, in Maktabah Baitul Afkar Ad-Dauliah, pp.
3641Ae3642, regarding the virtue of the learned.
Another Hadith with a similar meaning Hadith narrated by Imam Tirmidhi.
No.
2606, in Maktabah Al MaAoarif.
Riyadh
Aa c aeA
a Aa a c ae a aA
s aua ae aa c ae aA
a A aua
a AUA
A eea eaa a A AO aua a a a c ae a aa e a a aE A A aa aEA
a a aeA
s aAU e a ae c ae auuA
U A aO aa ac a a ena eaoaa aE aa a aoa aa a eaoaa aE aA
Aao ca
a aAUa ac eA
a Aa aaI a a U a e a aiA
A A
A aE A A a aa aE aa aUena a aa a si aa aE aA
a AU e aA
a a a aoa a a acuaA
a AUa e a aOA
a a a Aas aa aE a aa aE aa aUena au eaA
Ao aa aE eaOaacA
a Aa aa e a a a a a aE a aa a eana aoa aA
a aoA
A A
A aE A A aoUa a eeoa aa ea a aU e UaA
a A a eUna aA
a a a A a aoa aE a eA
a AUa e a aOA
a a eAa e aU aA
a Aa U aA
a AA
AoA
AOA
a AoA
AiA
AuA
AUA
AIA
AuA
AOA
AiA
AuA
a AoA
AcA
aAoA
a AEa aA
a a a a a a aa a a a a A ao e aoA
aI eaA
a A a aA
AaO au I eUaa a a aa eo a ea ai a aa a e ea A a A aO a e ea e a eA
Aa au I eUaa aa aA
e aAUa eUaa ac a auiA
e a aOeA
a Ae aA
a AaUa a e au a auA
a AA a eoa a aA
a AA a eUaa a aA
a AUaA
a aO a ea a Ua au aa aO ua e aU e a ea a eA
a aO auaia e a e aeA
U Aa au I e a e aeaa a a e aa a cua aA
c s Aa aa ac a a aa ac aA
a AA aa e aA
AoA
a Aao au a e a a A aO a a eU aA
a AI aOea saa aE aca aUA
A s a aua aua ae aa c aeA
a Aa a c ae a aA
a Ae aa aU eaO ac ao A a AUA
a Aa c ae a aea aOaA
a c ae a aeA
AUA
AUA
AaoA
AOA
AOA
a AA
a AA
AuA
AOA
AaoA
a Aa a c ae a aA
a a a a aa
A A
a aAU e a ac eA
a a AA
a A c ae a seA
a AU e a aOa c ae a a sA
a a a aAU e auuA
c AU e aeA
AO a a a c ae au e a aU aA
AOA
AeA
AcA
AoA
a AA
AOA
AOA
AUA
a a a a a s a a a a a a a A A a a A Translation: It was narrated to us by Mahmud bin Khidasy Al-Baghdadi, who narrated to us from Muhammad bin Yazid Al-Washiti, who narrated to us from Ashim bin RajaAo bin Haiwah, from Qais bin Katsir, who said: A man from Madinah came to Abu DardaAo in Damascus.
Abu DardaAo asked: AuWhat brought you here.
O my brother?Ay The man replied: AuA hadith has reached me that you narrated from the Messenger of Allah, may AllahAos peace and blessings be upon him.
Ay Abu DardaAo asked.
AuDidnAot you come for some other reason?Ay The man replied.
AuNo.
Ay Abu DardaAo asked.
AuDidnAot you come for trade?Ay The man replied.
AuNo.
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Ay Abu DardaAo said: AuI heard the Messenger of Allah, peace and blessings be upon him, say: AoWhoever travels a path in search of knowledge.
Allah will guide him to Paradise, and the angels will spread their wings out of joy for the seeker of Indeed, the learned person will be interceded for by .
in the heavens and on earth, even the fish in the water.
The superiority of the learned over the devout is like the superiority of the moon over all the stars.
Indeed, the scholars are the heirs of the prophets, and indeed the prophets do not bequeath dinars or they only bequeath knowledge.
Therefore, whoever takes it has taken a great share.
Ay Abu Isa said: AuWe only know this hadith through the narration of Ashim bin RajaAo bin Haiwah, and in my opinion, its chain of transmission is not continuous.
Ay Thus.
Mahmud bin Khidasy narrated this hadith to us.
This hadith is only transmitted from Ashim bin RajaAo bin Haiwah from Dawud bin Jamil from Katsir bin Qais from Abu DardaAo from the Prophet, peace and blessings be upon him.
This hadith is more authentic than the one narrated by Mahmud bin Khidasy, and the opinion of Muhammad bin IsmaAoil is more correct 27 .
Hadith narrated by Imam Ibn Majah.
No.
219, in Maktabah Al-MaAoarif.
Riyadh
AU eea A Aa a c aeA
e aA aua A: A c aA
a A a c aeA
a AU eA
a a c ae a aOA
a A aua
a A s e a eA
a AUA
c AU aA
AA a A A c ae a se aa aEA
a Aa aA
a AU e a aOa c ae a a sA
a a Aa c ae a aeA
a aAU e auuA
A aa eoaoa a e e a aiA
a aA ea a ae a a a ena eaEaNa a a U eaoaa aE aa acaa eA
a a aU ea a ac eA
U Aau ena aa aA
a cAo ca aoa a aA
A A
A A
A aE A s A a a a AUa e aA a a ai aA a a a a a Aa ac aA a AUa e a aOA a a a a c AU e aeA A aE A a a U aa aE a aa aE aO a aa a acoA a A a eUna aA a a Aa aeNa aa aE a aa aE eaOaacA a AaOA a A a aa aE ea aa aa a acoa a aA a a aA a aoA A a A A A A aoUa aua e a ai aO au IA a A aoUa a eo a a a a A ea a aU e UaA a A a aoa aE a eA a AUa e a aOA a Aa e aU e a aO au IA a Aa aA A aa aA Aa e aU e a a eoa ea ai a aa a e ea A U AA aO ae a aoa aa aA a AEa aA a aAe a aUa auia aoA a Aa aA AaUa aA e aAUa eUaa ac a auiA e a aO au I eA a aI ea e aA a AaO e a eA a AA a eoa a aA a AA a eUaa a aA a AUaA a A ao e aoA a aO a ea a Ua au aa aO ua e aU e aA a a au I eUaa aa a a e aO auaia e a e aeA U Aa au I e a e aeaa a a e aa a cua aA a Ae au a auA c s Aea a e a aaNa a aa ac aA AI aOea sA Translation: It was narrated to us by Nashr bin Ali Al-Jahdlami, who said: It was narrated to us by Abdullah bin Daud from AoAshim bin RajaAo bin Haiwah from Dawud bin Jamil from Katsir bin Qais, who said:
AuWhile I was sitting beside Abu Darda in the mosque of Damascus, suddenly a man came and said: AoO Abu Darda.
I have come to you Hadis software (Kutubut TisAoa.
Sunan Tirmidzi.
Kitab Ilmu.
Bab Keutamaan Berilmu Saat Menunaikan Ibadah.
Nomor 2606 .
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Juni 2026 from the city of Madinah, the city of the Messenger of Allah, peace and blessings be upon him, because of a hadith that has reached me, that you have narrated it from the Prophet, peace and blessings be upon him!" Then Abu Darda asked, "Did you come for trade?" Katsir bin Qais replied, "No.
" Abu Darda asked again, "Is it for some other matter?" Katsir bin Qais replied.
AuNo,Ay and added.
AuIndeed.
I heard the Messenger of Allah, peace and blessings be upon him, say: AoWhoever travels a path in search of knowledge.
Allah will make the path to Paradise easy for him.
The angels will spread their wings out of pleasure for the seeker of And the inhabitants of the heavens and the earth, even the fish in the water, will ask for forgiveness for the seeker of Indeed, the superiority of a scholar over a devout worshiper is like that of the full moon over all the stars.
Verily, the scholars are the heirs of the Prophets, and the Prophets did not bequeath dinars or dirhams, but rather they bequeathed Whoever takes it has taken a very great share" 28 .
Hadith narrated by Imam Ahmad in Musnad Ahmad.
No.
20723, in Maktabah Muasasah Ar-Risalah 21715-21716 A c ae a se aa aEA a Aa a c ae a aA a a Aa c ae a aeA a A aua a a a c ae a aa a: A A a AUA a aAU e auuA U AO a a aa aE aA Aao ca a a aaI a a U a e e a ai uaa aca eA e a A aO aa ca a a ena eaoaa aE aa a ea aoa A a cAaoa a aA A aE A A A as aa aE a aa aE a aa a eanA a AU e aA a a a Aa ca aA a AUa e a aOA a a a A a aa aE a aa a eana aoa aA a Aa aa a si aa aE a aa aE aa a eana ua eaA A aE A AA a Aa aa e a a A a eUna aA a a a Ao aa aE aUa e aa aE eaOaacA a a e aA aoUa A aA aoUa uaa e a ai aOua I e a aUa auiA a Aa ca aA a aoA Aaoa A AA a aAEA a a a Aa ea a aU e UaA a A a aoa aE a eA a AUa e a aOA a Aa aA a A ao e aoA aIA a A a aA Aa e aU e a aOuaa aa eoa ea ai a a eUaa a a a e ea A U AA aO ae a aoa aa aA a A aO e a eA a AEa aA a aoA a ua I eUaa aa a a e aO au aiA e aAUa eUaaca a auiA e a aOeA a Aea e aA a AaUa a e au a auA a AA a eoa a aA a AA a eUaa a aA a AUaA c s a aO a ea a Ua aOua aa aO aua e aU e a ea a e a aaNa a aa ca aA AI aOea sA a aAe a eeaA U Aa a e a aua aA AU eA a Aa a c ae a aA s AUA a AU e a aOa c ae a a sA a a Aa c ae a aeA a AU eA a a a A aua c aeA a AUA a Aaua e a au a c ae aA aA c ae a se aa aE a eea a a a U a e e a ai eaa au a a eUaaNA a auuA Translation: Muhammad bin Yazid narrated to us, and 'Ashim bin Raja` bin Haiwah narrated to us from Katsir bin Qais, who said: "A man from Medina came to see Abu Darda`, who was in Damascus at the Abu Darda` asked the man, 'O my brother, what brings you here?' The man replied: 'Because of a hadith that has reached me, that you narrated it from the Messenger of Allah, may AllahAos peace and blessings be upon him.
' Abu DardaAo said: 'Did you come Hadis software (Kutubut TisAoa.
Sunan Ibnu Majah.
Kitab Mukadimah.
Keutamaan Ulama dan Dorongan Untuk Menuntut Ilmu.
Nomor 219 .
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Juni 2026 for trade?' The man replied.
AuNo.
Ay Abu DardaAo asked again.
AuOr have you come for some other purpose?Ay The man replied.
AuNo.
Ay Abu DardaAo said.
AuHave you come solely to learn this hadith?Ay The man replied.
AuYes.
Ay Then Abu DardaAo said: AoKnow that I heard the Messenger of Allah, peace and blessings be upon him, say: AuWhoever travels a path in search of knowledge.
Allah will make the path to Paradise easy for him, and the angels will shade him with their wings out of pleasure for the seeker of knowledge, all the inhabitants of the heavens and the earth, even the whales in the sea, will ask for forgiveness for a scholar.
the superiority of a scholar over a worshipper is like that of the moon over all the indeed, the scholars are the heirs of the prophets, and the prophets do not bequeath dinars or dirhams, but they only bequeath knowledge.
so whoever takes that knowledge, he will attain great benefit.
Ay Hakam bin Musa narrated to us, and Ibn AoAyyash narrated to us from AoAshim bin RajaAo bin Haiwah from Dawud bin Jamil from Katsir bin Qais, who said: AuA man from Madinah cameAAy Then he explained the meaning of the hadith above 29 .
Hadith narrated by Imam Darimi.
No.
346, in Maktabah Darul Mughni.
Riyadh
AU eea A Aa c aeA
a Aa a c ae a aA
e aA a eea a A: A A a A a c aeA
a AU eA
a a c ae a aOA
a A s aua
a AUA
c AU aA
a a a aO a ac eA
U A c ae a se aa aE au ena aa aA
a AU e a aOa c ae a a sA
a a aeA
a aAU e auuA
A auac aa eoaoa a e e a ai a aiA
a aAea a ae a a a ena eaEaNa a a U eaoaa aE aa acaa eA
A A
A aE A s A a a a a AA
a AU e aA
a a Ao ca
a a a aAU eoa aoa a a acuaA
a AUa e a aOA
a A aEA
A A
a a U aa aE a aa aE aO a aa a acoA
a aeNA
a a a AUa e a aOA
a A a aa aE ea aa aa a acoa a aA
a aoA
aAnA
AEA
AoA
AOA
AUA
AEA
AUA
AEA
a AA
AEA
a A aoUaA a a e a a a a a a a a a a a a A aoUa a eA a Aa ac aA A a A AA aOA a Aa eo a a aAC e a ai aO au I e a aUa auia aoA a A ac a aU e UaA a A aA a Aa e aU e a aO au IA a Aa aA a Aa e aU e a aa eoa ea ai a aa a e ae A a A aA U Aae a aoa aa aA a AEa aA a Aa aA a A ao e aoA AA a eoa a aA e aAUa eUaa ac a auiA e a aO au I eA a aI ae e aA a AaO e a eA a AA a eUaa a aA a a aAI au I eUaa aa a a e aO auaia e a e aeA U Aa au I e a e aeaa a a e aa a cua aA a Aa aU a aA a AUaA c s AO a a eO ac aA c a AaO a ea a Ua aO au aa aO ua e aU e a ea a e a aa ac a a aa ac aA AI aO ae sA Translation: It was narrated to us by Nasr bin AoAli, who told us from AoAbdullah bin Daud, from AoAshim bin RajaAo bin Haiwah, from Daud bin Jamil, from Katsir bin Qais, who said: AuI was sitting with Abu DardaAo .
ay Allah be pleased with hi.
in the Damascus Mosque.
Suddenly a man came and said: 'O Abu Darda`.
I have come to you from Madinah, the city of the Messenger of Allah, peace and blessings be upon him, driven by the desire to obtain the hadith that comes from you, which you narrate from the Hadis software (Kutubut TisAoa.
Musnad Ahmad.
Kitab Musnad Sahabat Anshar.
Bab Sisa Hadis Abu DarAoda Radliyallahu taAoala anhu.
Nomor 20723 .
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Juni 2026 Messenger of Allah, peace and blessings be upon him.
Abu DardaAo asked.
AoWhat exactly brought you here? Is it perhaps for trade?Ao He replied.
AoNo.
Ao Abu DardaAo asked again.
AoNor any other reason?Ao He replied.
AoNo.
Ao Abu DardaAo said: AoThe Messenger of Allah, peace and blessings be upon him, said: AuWhoever travels a path in search of knowledge.
Allah will make the path to Paradise easy for him, and the angels will spread their wings out of pleasure for the seeker of knowledge.
Indeed, the seekers of knowledge, the inhabitants of the heavens and the earth, constantly ask for forgiveness for them, even the whales in the The superiority of the possessor of knowledge over His servants .
he other.
is like the superiority of the moon over all the stars.
Indeed, the scholars are the heirs of the Prophets, and the Prophets do not bequeath dinars or dirhams.
what they bequeath is only knowledge.
Therefore, whoever takes it has taken his shareAior a share that is abundant and overflowingAo 30 .
The hadith regarding the superiority of the learned, as narrated by the five hadith collectors in five different wordings, falls under the category of transmission by This can be said because, upon comparing the five hadiths narrated by the five hadith collectorsAione chain each from Abu Daud.
Tirmidhi.
Ibn Majah.
Musnad Ahmad, and DarimiAialthough there are slight differences in their wording, such as for e a,AA the phrase Auseeking or pursuing,Ay some use the word A a eea a,a a aAEA a A a eo aor .
for the phrase Auto traverse or pass through,Ay some use A aA a or aoA a .
similarly, for the phrase Aufish in the water,Ay some use a a a A a eo aaI ea e aAor a AA e aA a A .
ea a eAhowever, these differences do not alter the meaning of the hadith.
This transmission by meaning .
il maAon.
occurred because what was conveyed by the Messenger of Allah was understood only in terms of its intent, and then conveyed by other Companions using their own wording or phrasing.
This happened because the Companions differed in their memory capacities.
some had strong memories while others had weak ones ( 31 ).
These differences can be seen in the table below:
Table 3.
Differences in the Text and Meaning of Hadith Narrator Abu Daud Differences in Text Meaning e aA aoUa A a Aa ca aA a aEA A aoUaA AaEa A a a ea a aU e UaA a A a eIAWhoever treads the path in A aO e a a a a a a AC a ai aOua I a aUa aui A a A a eI aApursuit of knowledge.
Allah Hadis software (Kutubut TisAoa.
Sunan Darimi.
Kitab Mukaddimah.
Bab Keutamaan Ilmu dan Orang Alim.
Nomor 346 .
Abustani Ilyas dan La Ode Ismail Ahmad.
Studi Hadis (Ontologi.
Epistimologi dan Aksiolog.
(PT.
Raja Grafindo Persada, 2.
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Juni 2026 a A aUa aAwill ease his way to Paradise.
A e aU e aI aO au I e aUa a aI a a e a ea ai a aa a eI aeA
a Aa aA
a a A a aOA
A AIndeed, the angels lower their a A aO a aaIa ea a eOA
a A aO aI ea eA
aA e awings in approval of the seeker
Tirmidhi a Aa ac aA
a aEA
A aoUaA
AaEa A a A aoUa a ec a aa ea a aU e UaA
a Aa eIA
Aa UA
a AA
AOA
AiA
AuA
AUA
AIA
AuA
AOA
AiA
a a a a a a a a a Aaua eA
a a AA
A e aU e aI aOuaI Uaa a aI a ea ai a aI eaA
a Aa aA
a A a aOA
A A
aA a a aaIa ea a a A aO aI ea eA Ibn Majah a aEA a aA A aE A a A aoUa a e a a A ea a aU e UaA a Aa eIA A aO e a a a a A aoUa ua a ai aOuaI aUaui A A aU aI a eaa ai a a a eIA a AaUa aa aA a A aU aI aOua I a aA Aea A aI ea e a a A a aO e a eA a A a e aA Musnad Ahmad e A aoUa aA a Aa ac aA a aEA A aoUaA AaEa A a a ae a aU e UaA a Aa eIA A aO e a a a aa aUaA a a Auaa e a ai aOuaI aUaui A a a AA a A a aOA A e aU e aI aOuaa aa e a ea ai a a eUaa a aI a eI ea A a Aa aA A a a aaIa eaA a Ae a aO e eA Darimi a aoA A a A Aa ca aA a A aoUa a eo a a A ca a aU e UaA a Aa eA UA aoA AA aOA a a aAC e a ai aO au I e a aUa auia aoA eAa e aU aA a Aae a aoa aa aUa aEa aA a Aa aU a aOuaI a aA A aoA a eoa ea ai a aa a e ea A a A aA a Aa aO e eA a a Ae aoaaIa ea e aA of knowledge.
For the learned, forgiveness will be sought by the inhabitants of the heavens and the earth, even the fish in the depths of the sea.
Whoever travels a path in search of knowledge.
Allah will guide him to Paradise, and the angels will spread their wings out of joy for the seeker of Indeed, those in the heavens and on earthAieven the fish in the waterAiwill ask for forgiveness for the learned Whoever treads the path in search of knowledge.
Allah will make the path to Paradise easy for him.
The angels will spread their wings out of pleasure for the seeker of knowledge.
And the inhabitants of the heavens and the earth, even the fish in the water, will ask for forgiveness for the seeker of Whoever treads a path in pursuit of knowledge.
Allah will make the path to Paradise easy for him, and the angels will shelter him with their wings out of pleasure for the seeker of knowledge.
all the inhabitants of the heavens and the earth, even the whales in the sea, will ask for forgiveness for a scholar 'Whoever takes a path in search of knowledge.
Allah makes the path to Paradise easy for him, and the angels spread their wings out of pleasure for the seeker of Indeed, the seeker of knowledge, the inhabitants of the heavens and the earth.
Jurnal WANIAMBEY : Journal of Islamic Education E-ISSN: 2722-9505
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Juni 2026 constantly ask for forgiveness for himAieven the whales in the Analysis of the Sanad and Matan of Hadith Narrated by Imam Abu Daud.
No.
3157, in Maktabah Baitul Afkar Ad Dauliah 3641-3642 After the author presented and analyzed the data regarding the reliability of the narrators in the hadithAos chain of transmission, as well as the data concerning the continuity of the chain and the text of the hadith narrated by Abu Darda and authenticated by Imam Abu Dawud, the author can conclude as follows:
All narrators in the hadith chain, totaling 6 narrators, are trustworthy.
All narrators met with other narrators who were their teachers.
therefore, the chain is unbroken .
There is no shadh in this hadith because there is no contradiction ( ) with the QurAoan or with hadiths that have a higher chain of transmission .
alil naql.
There is no flaw in the text of the hadith because there is no contradiction with common sense, history, the senses, or scientific knowledge .
ational evidenc.
Thus, it can be concluded that the hadith narrated by Imam Abu Daud.
No.
3157 in Maktabah Baitul Afkar Ad Dauliah 3641-3642, has a sahih al-Isnad in its chain of transmission analysis and a sahih al-matan in its text analysis.
Therefore, it can be concluded that the hadith is sahih.
CONCLUSION
Knowledge is the key to salvation, worldly happiness, and happiness in the How important knowledge is for humanityAiboth personally and in our relationships with fellow creatures and with the Creator.
Allah SWT.
Allah has emphasized the virtue of those who possess knowledge and put it into practice by elevating their status, as stated in Surah Al-Mujadalah, verse 11, likewise, the Prophet Muhammad .
eace be upon hi.
mentioned the virtue of the learned in his authentic hadith narrated by Imam Abu Daud.
No.
3157, in Maktabah Baitul Afkar Ad Dauliah 3641-3642, namely, that those who possess knowledge will be interceded for by the inhabitants of heaven and earth, even the fish at the bottom of the sea.
furthermore, the Jurnal WANIAMBEY : Journal of Islamic Education E-ISSN: 2722-9505
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Juni 2026 superiority of a scholar over a devout worshiper is like the superiority of the full moon on a full moon night over all the stars.
REFERENCES