Hadeeths that differentiate between the scholars and the martyrs`

Firstly: 

The hadeeths
which state that the scholars are superior to the martyrs, or that the ink
of the scholar is superior to the blood of the martyr, were narrated from a
number of the Sahaabah, but they have weak and flimsy, or fabricated
isnaads, which we will mention here in brief: 

1.

From
Abu’d-Darda’ (may Allah be pleased with him):

It was
narrated by Ibn ‘Abd al-Barr in Jaami‘ Bayaan al-‘Ilm (1/150). His
isnaad includes Ismaa‘eel ibn Abi Ziyaad, of whom Ibn Hibbaan said: He is a
charlatan. Hence al-‘Iraqi classed it as da‘eef in Takhreej al-Ihya’,
p. 5 

2.

From ‘Abdullah
ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him).

It was
narrated by Abu Na‘eem in Akhbaar Asbahaan (1718) and ad-Daylami in
Musnad al-Firdaws. Its isnaad also includes Ismaa‘eel ibn Abi Ziyaad,
who is mentioned above.

It was also
narrated by Ibn al-Jawzi in al-‘Ilal al-Mutanaahiyah (1/81) via
another isnaad. He said: This is not saheeh. Ahmad ibn Hanbal said: Muhammad
ibn Yazeed al-Waasiti did not narrate anything from ‘Abd ar-Rahmaan ibn
Ziyaad. Ibn Hibbaan said: He narrates fabricated reports from trustworthy
narrators.

End quote. 

3.

From Ibn ‘Umar
(may Allah be pleased with him)

It was
narrated by ad-Daylami in Musnad al-Firdaws. Its isnaad includes
Ishaaq ibn al-Qaasim and his father, who are not known.

It was also
narrated by al-Khateeb in Tareekh Baghdaad (2/193) and via him by Ibn
al-Jawzi in al-‘Ilal al-Mutanaahiyah (1/80). He said: This hadeeth is
not soundly narrated from the Messenger of Allah (blessings and peace of
Allah be upon him). al-Khateeb said: Its men are all trustworthy apart from
Muhammad ibn al-Hasan, and we think that it is something that he made up.

End quote. 

4. From
an-Nu‘maan ibn Basheer (may Allah be pleased with him)

It was
narrated by as-Sahami in Tareekh Jarjaan (p. 91, 222), and by Ibn
al-Jazwi in al-‘Ilal al-Mutanaahiyah (1/81). He said: This is not
saheeh. As for Haroon ibn ‘Antarah, Ibn Hibbaan said: It is not permissible
to quote him as evidence; he narrated such odd (munkar) reports that one
cannot help thinking that he is the one who fabricated them. And Ya‘qoob
al-Qummi is da‘eef.

End quote. 

5.

From ‘Uqbah
ibn ‘Aamir (may Allah be pleased with him)

It was
narrated by ar-Raafa‘i in Tareekh Qizween (3/481). Its isnaad
includes ‘Abd al-Malik ibn Maslamah, who narrated odd (munkar) reports. It
also includes ‘Abdullah ibn Luhay‘ah. 

6. From
‘Imraan ibn Husayn (may Allah be pleased with him)

It was
narrated by al-Marhabi in Fadl al-‘Ilm – as was narrated by
as-Suyooti in ad-Durr al-Manthoor (3/423); it is also narrated in
Juz’ Ibn ‘Amashleeq (p. 44) with the same isnaad, which includes Ahmad
ibn Muhammad ibn al-Qaasim, the mu’adhdhin of Tarsoos, for whom I could not
find any biography. 

7. From Anas
ibn Maalik (may Allah be pleased with him)

It was
narrated by Ibn an-Najjaar from him, as was mentioned by as-Suyooti. It is
also mentioned in Lisaan al-Mizaan (5/225) via Jarraab al-Kadhdhaab
(the liar). 

8. From Ibn
‘Abbaas (may Allah be pleased with him)

It was
narrated in Juz’ Ibn ‘Amashleeq (p. 45) via al-Kalbi from Abu Saalih
from Ibn ‘Abbaas; this is a waahin (flimsy) isnaad. 

9. From Abu
Hurayrah (may Allah be pleased with him)

It was
narrated by as-Sam‘aani in Adab al-Imla’ wa’l-Istimla’ (p. 181). Its
isnaad includes al-Muzaffar ibn al-Husayn, the shaykh of as-Sam‘aani, for
whom I could not find any biography. 

To sum up, the
hadeeth is not saheeh. Al-Khateeb al-Baghdaadi said concerning it: It is
mawdoo‘ (fabricated). Imam adh-Dhahabi (may Allah have mercy on him)
said: Its text is fabricated. End quote from Mizaan al-I‘tidaal
(3/517). Ash-Shawkaani mentioned it in al-Fawaa’id al-Majmoo‘ah (p.
17), and al-‘Aamiri mentioned it in al-Jadd al-Hatheeth fi Bayaan ma
laysa bi Hadeeth (p. 203). Shaykh al-Albaani said in as-Silsilah
ad-Da‘eefah (hadeeth no. 4832): This verdict (i.e., that it is
fabricated) is what one feels comfortable with. End quote. Shaykh Muhammad
Rasheed Rida said something similar in Majallat al-Manaar (3/698). 

Secondly: 

What appears
to be the case is that what is narrated about the virtues of the blood of
the martyr in and of itself has no parallel concerning the ink of the
scholars. Rather we do not know of any saheeh hadeeth that speaks of the
virtue of the ink of the scholars in and of itself, let alone about it being
superior to the blood of the martyr. With regard to the blood of the martyr,
it is proven that it will come on the Day of Resurrection with its colour
the colour of blood and its fragrance the fragrance of musk, and the martyr
is forgiven with the first drop of his blood that is shed… And other reports
of that nature. But this is one thing, and the superiority of the martyr
himself over the scholars is another matter. 

Al-Mannaawi
(may Allah have mercy on him) said: 

As a matter of
fact, what is narrated concerning the martyr and the special rewards he will
attain, and the saheeh reports about the protection against punishment and
forgiveness of shortcomings that he will be granted, have no parallel
concerning the scholar merely for the knowledge he has. No one can
definitively state that the same ruling applies to the scholar. However it
is possible that one who attains a higher degree will attain a better
reward. 

With regard to
the scholar, what should be taken into consideration is the scholar’s
character, the impact of his knowledge and what responsibilities he had. We
should also examine the character of the martyr, the consequences of his
martyrdom and what responsibilities he had. So the comparison should be made
on the basis of the deeds of each of them and the benefits of his actions.
How often a martyr or scholar warded off or reduced the impact of turmoil
and was the cause of relief at a time of hardship. Therefore it may be that
one martyr is better than a group of scholars, or one scholar is better than
a group of martyrs, each according to his situation and the impact or legacy
of his knowledge and deeds. End quote. 

Fayd
al-Qadeer,
6/603 

Ibn al-Qayyim
(may Allah have mercy on him) said: 

This issue –
the superiority of the ink of the scholars over the blood of the martyrs, or
vice versa – is an issue that was the subject of a great deal of debate, in
which those who favoured each view gave their evidence. 

What may
decide the matter and bring about consensus on this issue is the following: 

·       

Highlighting the different levels of virtue

·       

Highlighting which is superior

·       

Examining which of the two is more virtuous than the other (in the light of
the above) 

These three
principles will explain the matter and help us to reach the right
conclusion. 

With regard to
the different levels of virtue, there are four: Prophethood, siddeeqiyyah
(see below), martyrdom and wilaayah (being a righteous close friend of
Allah). 

Allah, may He
be glorified, mentioned them in the verse (interpretation of the meaning):

“And whoso
obeys Allah and the Messenger (Muhammad SAW), then they will be in the
company of those on whom Allah has bestowed His Grace, of the Prophets, the
Siddeeqoon (those followers of the Prophets who were first and foremost to
believe in them, like Abu Bakr As-Siddeeq), the martyrs, and the righteous.
And how excellent these companions are!

Such is the
Bounty from Allah, and Allah is Sufficient as All-Knower”

[an-Nisa’
4:69]. 

The highest of
these levels of virtue is Prophethood and Messengership, followed by
siddeeqiyyah. The siddeeqs are the prominent leaders of the followers of the
Messengers, and their status is the highest after Prophethood. 

If the pen of
the scholar wrote that which is connected to siddeeqiyyah, , then it is
superior to the blood of the martyr who did not reach the same level. 

But if the
martyr had attained the level of siddeeqiyyah and the shedding of his blood
was connected to that, then his blood is superior to the ink of the scholar
who fell short of that. The better of the two is the one who is a siddeeq. 

If they were
equal in terms of being siddeeq, then they are equal in terms of status. And
Allah knows best. 

Siddeeqiyyah
is when one attains the level of perfection of faith in what the Messenger
brought in terms of knowledge, belief and implementation. This level is
based on knowledge. Everyone who has greater knowledge of what the Messenger
brought and more complete faith in it will be of a higher level of
siddeeqiyyah. Siddeeqiyyah is like a tree: its roots are knowledge, its
branches are belief and its fruits are action. 

This is a
comprehensive discussion of the issue of the scholar and the martyr, and
which of them is superior. 

End quote from
Miftaah Daar as-Sa‘aadah, 1/297-299 

This argument
presented by Ibn al-Qayyim is, in our opinion, more sound and is better than
being certain of the difference between the two as being two completely
separate deeds, as it was discussed by many scholars. 

And Allah
knows best.