from Abu Ad-Darda who said: "We were with the Prophet (ﷺ) when he raised his sight to the sky, then he said: 'This is the time when knowledge is to be taken from the people, until what remains of it shall not amount to anything." So Ziyad bin Labid Al-Ansari said: 'How will it be taken from us while we recite the Qur'an. By Allah we recite it, and our women and children recite it?' He (ﷺ) said: 'May you be bereaved of your mother O Ziyad! I used to consider you among the Fuqaha of the people of Al-Madinah. The Tawrah and Injil are with the Jews and Christians, but what do they avail of them?'" Jubair said: "So I met 'Ubadah bin As-Samit and said to him: 'Have you not heard what your brother Abu Ad-Darda said?' Then I informed him of what Abu Ad-Darda said. He said: 'Abu Ad-Darda spoke the truth. If you wish, we shall narrated to you about the first knowledge to be removed from the people: It is Khushu', soon you will enter the congregational Masjid, but not see any man in it with Khushu'.'"
Hadith Commentary: The Removal of Knowledge
This profound narration from Jami' at-Tirmidhi (2653) addresses the gradual disappearance of true knowledge, not merely its textual preservation. The Prophet's ﷺ statement about knowledge being taken refers to the understanding and application of divine wisdom, not the physical texts themselves.
The Nature of Knowledge's Removal
Ziyad bin Labid's misunderstanding reflects a common error - equating mere recitation with true knowledge. The Prophet's ﷺ response clarifies that possessing scriptures without comprehension benefits nothing, as evidenced by Jews and Christians having their scriptures yet deriving little benefit.
True knowledge ('ilm) encompasses understanding, implementation, and spiritual awareness. Its removal occurs through the death of scholars and the neglect of applied wisdom.
The First Knowledge to Depart: Khushu'
'Ubadah bin As-Samit identifies Khushu' (heartfelt humility and devotion in worship) as the first knowledge to disappear. This indicates that spiritual consciousness precedes and underlines all external acts of worship.
When Khushu' departs, prayers become mere physical motions devoid of spiritual essence. Mosques may be full of worshippers, but empty of true devotion - a prophetic warning about prioritizing form over substance in religious practice.
Scholarly Implications
This hadith emphasizes that Islamic knowledge isn't merely academic but transformative. The preservation of knowledge requires cultivating scholars who embody its teachings, not just transmitting texts.
The removal of knowledge represents a spiritual crisis where religious acts continue outwardly while their inner meanings are lost. This serves as a timeless reminder to prioritize substance over form in all acts of worship.