Ibn al-Qayyim (Allah ya yi masa rahama) ya ce:

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

Darajar ilimi tana bin darajar abin da ake koya da shi, da yadda hujjojinsa suke da ƙarfi da tsayuwa, da yadda wannan ilimin yake da muhimmanci, da kuma yadda yake da amfani.

“The nobility of knowledge is in accordance with the nobility of what is learned from it, how strong and firm its proofs are, how necessary such knowledge is, and how beneficial it is.

Kuma babu shakka cewa mafi girma kuma mafi daraja daga cikin ilimi shi ne ilimin Allah – wanda babu wanda ya cancanci a bauta masa face Shi, Ubangijin talikai, Mai riƙe sammai da ƙasa, Sarki, Gaskiya bayyananniya, Wanda aka siffanta da cikakkiyar kamala, Wanda ya tsarkaka daga kowane aibi da kowace kasawa, kuma tsarkakke daga duk wani kamanci a cikin kamalarSa – kuma babu shakka cewa sanin Allah, da Sunayensa, da SiffofinSa, da ayyukanSa shi ne mafi daraja kuma mafi girma daga cikin ilimi, kamar yadda Shi ne Mafi Daraja a kan duk abin da za a iya sani da nazari. Kamar yadda sanin Shi shi ne mafi daraja daga cikin dukkan ilimi, haka nan Shi ne tushen dukkan ilimi. Kamar yadda duk abin da ke wanzuwa ya dogara ga Sarki, Gaskiya bayyananniya, domin ci gaban rayuwarsa da wanzuwarsa, haka nan kowane irin ilimi ya dogara gare Shi ta irin wannan hanya. Saboda haka, sanin Shi shi ne tushen dukkan ilimi, tun da Shi ne Ubangiji, Mamallaki, kuma Mai riƙe kowane abu.

And there is no doubt that the loftiest and greatest subject of knowledge is Allah - besides Whom none deserves to be worshipped, the Lord of the worlds, the Sustainer of the heavens and the Earth, the King, the Clear Truth, the One described with complete perfection, the One free of all fault and deficiency, and free of all resemblance in His perfection – and there is no doubt that knowledge of Allah, His Names, Attributes, and actions is the noblest and loftiest of knowledge, just as He is the Noblest of all in comparison to anything else that can be known and studied. Just as knowledge of Him is the noblest of all knowledge, He is the basis of all knowledge. Just as everything in existence depends on the King and Clear Truth for its own survival and existence, every type of knowledge depends on Him in a similar fashion. So, knowledge of Him is the basis of all knowledge since He is the Lord, Owner, and Sustainer of everything.

Babu shakka cikakken sani game da abin da aka halitta yana bukatar sanin wanda ya halicce shi, kamar yadda sanin abin da aka samar yana bukatar sanin abin da ya samar da shi. Duk abin da ke wanzuwa banda Allah yana dogara ga wanzuwarsa a kan Shi - kamar yadda kayan da aka kera ke dogara ga mai kera shi, kuma aiki yana dogara ga wanda ya aikata shi. Saboda haka, sanin Allah, da Siffofinsa, da ayyukansa, yana nufin mutum zai sani ta atomatik abin da ke wanzuwa banda Allah. Wannan saboda Shi ne Ubangiji kuma Mamallakin komai, kuma sanin Shi shi ne tushe da asalin dukan sauran ilimi. Don haka, wanda ya san Allah zai san abin da ba Allah ba, kuma wanda ba shi da sani game da Allah zai zama bai san komai ba banda Shi, kamar yadda Allah Ya ce:

There is no doubt that complete knowledge of something created requires knowledge of the one who created it, just as knowledge of something that was brought about requires knowledge of what brought that thing about. Everything that exists besides Allah depends for its existence on Him - just like a product depends on its producer, and an action depends on the one carrying out the action. So, knowing Allah, His Attributes, and actions means that one will automatically come to know what exists besides Allah. This is because He is the Lord and Owner of everything, and knowledge of Him is the basis and source of all other knowledge. So, the one who knows Allah will know other than Allah, and whoever is ignorant of Allah will be ignorant of anything besides Him, as Allah Said:

"Kuma kada ku zama kamar waɗanda suka manta da Allah, sai Ya sa su manta da kansu…"119

{“And do not be like those who forgot Allah, and He then caused them to forget themselves…”}119

Ka yi tunani a kan wannan aya, za ka ga cewa tana ɗauke da ma'ana mai girma da daraja, wato: duk wanda ya manta da Ubangijinsa, zai ƙare da mantawa da kansa, ba zai san gaskiyar kansa ko abin da ke amfanarsa ba. Za a sa shi ya manta da abin da ke kai shi ga lafiya da nasara a rayuwa, kuma zai ƙare da zama mai rauni da ɓata, kamar dabba ta jeji. Ma'ana, dabbobi ma suna iya fin shi sanin abin da ke amfaninsu, saboda sun tsaya da ƙwarya a kan shiriyar da Mahaliccinsu ya ba su. Shi kuwa ya tayar wa fitrar da aka halicce shi a kanta, ya manta da Ubangijinsa, saboda haka aka sa shi ya manta da kansa, da ransa, da halayensa, da abin da ke cika ta, da abin da ke tsarkake ta, da abin da ke gamsar da ita a lokacin rayuwarta. Allah Ya ce:

Reflect upon this verse and you will find that it contains a great and noble meaning, and this is that whoever forgets his Lord will end up forgetting himself, and will not know the reality of himself or his interests. He will be made to forget what leads to his health and success in life, and will end up becoming incapacitated and lost, just like a wild animal. In fact, the animals might even be more aware of what is in their interests than him due to the fact that they remain firm upon the bit of guidance that was provided to them by their Creator. He, on the other hand, rebelled against the fitrah that he was formed on and forgot his Lord, and was thus made to forget himself, his soul, its characteristics, what completes it, what purifies it, and what satisfies it during its life, and Allah Said:

{“…kuma kada ka bi wanda muka sanya zuciyarsa ta yi sakaci daga ambaton Mu, kuma ya bi son zuciyarsa, al'amarinsa kuma ya lalace.”}120

{“…and do not obey he whose heart We have made heedless of Our remembrance and who follows his own lusts, and whose affair has been lost.”}120

Ya manta da Ubangijinsa, saboda haka ya rasa al'amarinsa da zuciyarsa. Don haka, ba ya iya fahimtar abin da yake da amfani gare shi, ko abin da ke cika da tsarkake zuciyarsa da ransa. Maimakon haka, zuciyarsa ta rabu gida biyu, ya rude, ya ɓace, kuma ya ɓata hanya.

He forgot his Lord, and therefore lost his affair and his heart. So, he is unable to grasp what is in his best interests, or what completes and purifies his heart and soul. Instead, his heart is divided, and he is confused, lost, and misguided.

Maganar anan ita ce cewa sanin Allah shi ne tushen dukkan ilimi, kuma shi ne tushen bawa ya san abin da zai sa shi farin ciki, cika da gamsuwa a rayuwar duniya da ta lahira. Rashin sanin Allah yana kai mutum ga rashin sanin kansa, da abubuwan da ke amfaninsa, da abin da yake kammalawa da tsarkake shi, da abin da ke kai shi ga nasara. Saboda haka, sanin Allah farin ciki ne a gare shi, kuma rashin sanin Allah azaba ce da damuwa.

The point is that knowledge of Allah is the foundation of all knowledge, and it is the foundation for the slave knowing what will make him happy, complete, and fulfilled in this life and the next. Ignorance of Him leads to one being ignorant of himself, his interests, what completes and purifies him, and what leads him to success. So, knowledge of Him is happiness for him, and ignorance of Him is pain and anguish.

Kuma babu wani abu da ya fi wa bawa kyau, ya fi daɗi, ko ya fi kwantar da zuciyarsa da rayuwarsa, kamar son Mahaliccinsa, yawan tuna Shi, da kuma himma wajen faranta masa rai. Wannan ita ce cikakkiyar ni'ima da bawa ba zai samu ta wata hanya ba, kuma saboda haka ne aka halicci halitta, aka saukar da Littafi, aka aiko Manzanni, aka kafa sammai da ƙasa, aka tanadi Aljanna da Wuta, aka shar'anta dokoki, aka gina Ɗakin Alfarma aka mai da shi wurin hajji – wanda hakan alama ce ta son Allah da yarda da Shi da kuma faranta masa rai – kuma saboda haka aka umarci jihadi, aka sare wuyoyin waɗanda suka ƙi Shi suka fifita wasu a kansa, aka shirya musu gidan azaba da ukuba na har abada. Wannan babban al'amari ne ya sa aka kafa Akida, aka shar'anta Alƙibla, kuma shi ne abin da dukkan al'amuran halitta ke kewaye da shi.

And there is nothing for the slave that is better, sweeter, or more relaxing or delightful to his heart and livelihood than loving his Creator, constantly remembering Him, and striving to Please Him. This is the completeness that the slave cannot achieve otherwise, and this is why the Creation was Created, the Revelation was revealed, the Messengers were sent, the heavens and Earth were established, Paradise and Hell were put forth, laws were legislated, the Sacred House was built and made a place of pilgrimage – which is a manifestation of loving and being pleased and pleasing to Him – and this is why Jihad was commanded, the necks were struck of those who rejected and preferred others to Him, and an abode of eternal punishment and torture was prepared for them. And this great matter is why the Creed was established, the Qiblah was ordained, and it is what all the affairs of the Creation revolve around.

Babu wata hanya zuwa ga wannan duka sai ta ƙofar ilimi, domin son wani abu tsawo ne na sanin sa, kuma waɗanda suka fi son Allah su ne waɗanda suka fi sanin Sa. Saboda haka, duk wanda ya san Allah zai so Shi, kuma duk wanda ya san wannan duniya da mutanenta zai rasa sha'awar su. Don haka, ilimi shi ne yake buɗe wannan babbar ƙofa, wadda ita ce asirin Halitta da Ƙaddara.121

There is no way to enter all of this except through the door of knowledge, as love of something is an extension of knowledge of it, and those who love Allah most are those who know Him best. So, whoever knows Allah will love Him, and whoever knows this dunya and its people will lose interest in them. So, knowledge is what opens this great door, which is the secret of the Creation and Ordainment.”121

Saboda haka, dalibin ilimi ya fara da abin da shi ne kuma koyaushe zai kasance mafi bukatar sa – ilimin Allah, Sunayensa, Siffofinsa, da ayyukansa. Idan ya samu rabonsa na ilimin Allah, sai ya matsa zuwa ilimin Alkur'ani da Sunna bisa tafarkin magabata na farko daga cikin wannan Al'umma (Allah ya yarda da su), domin ya iya ruwaitowa daidai daga Manzon Allah ﷺ.

So, the student of knowledge should start with what he is and always will be most in need of – knowledge of Allah, His Names, Attributes, and actions. So, if he receives his share of knowledge of Allah, he is then to move on to knowledge of the Qur’an and Sunnah upon the methodology of the first generation of this Ummah (may Allah be Pleased with them), so that he would be able to properly relay from the Messenger of Allah (peace be upon him).

Ibn al-Qayyim kuma ya ce:

Ibn al-Qayyim also said:

Riwayar hadisi daga Manzon Allah ﷺ na iri biyu ne: ta hanyar wani mai shiga tsakani, da kuma ba tare da mai shiga tsakani ba. Sahabbai — waɗanda suka fi kowa gaba — sun karɓi iliminsu ba tare da mai shiga tsakani ba, kuma sun tsaya dungum a kan gaskiya har ƙarshe. Saboda haka, babu wani daga cikin al’ummar Musulunci da zai iya fatan ya kai matsayinsu. Sai dai mai rabo shi ne wanda ya bi wannan tafarki madaidaici da suka bi, ya bi hanyarsu mai ƙarfi, kuma ya nisanci duk abin da zai ja shi daga wannan tafarki zuwa dama ko hagu, domin hakan zai sa shi ya ɓace cikin asara a cikin wani hamada mai cike da tarko masu kisa. To, wane abu mai kyau ne mutane irin waɗannan ba za su zama farkon masu yin gaggawar zuwa gare shi ba?

“Relaying on behalf of the Messenger of Allah (peace be upon him) is of two types: through a mediator, and without a mediator. The Companions - those who were foremost – took their knowledge without a mediator, and they withstood the test of time. So, nobody from the Ummah can ever hope to catch up to them. However, the successful one is he who follows the same straight path they were on, traverses their firm methodology, and stays away from anything that can drag him off of this path left or right, as this will cause him to wander in loss in a desert of deadly traps. So, what possible good thing can such people not be the first to rush to?

Ina rantse da Allah, sun sha ruwa mafi kyau, mafi zaƙi, kuma mafi tsarki daga maɓuɓɓugar rai, kuma sun tallafa wa tushen Musulunci. Ba su bar wani abu da ba a bayyana ba ga waɗanda suka zo bayansu. Sun buɗe zukatan mutane da adalcin Alƙur'ani da imani, kuma sun ci yankuna da takobi da mashin Jihadi, kuma sun isar wa Tabi'ai abin da suka karɓa a tsarkake daga hasken Annabci. Isnadinsu a cikin wannan daga Annabi ﷺ ne, daga Jibrilu, daga Ubangijin talikai, kuma shi ne mafi girman isnadi a inganci da sahihanci. Suka ce: "Wannan amana ce ta Annabinmu da aka bar mana, kuma mun miƙa muku wannan amana, kuma wannan ita ce abin da Ubangijinmu ya amince wa Annabinmu da mu kuma ya wajabta, kuma za mu amince da shi kuma mu wajabta shi a kanku."

By Allah, they drank the best, sweetest, and purest water from the fountain of life, and they supported the foundations of Islam. They did not leave anything unexplained for those who came after them. The opened people’s hearts with the justice of the Qur’an and faith, and they conquered regions with the swords and spears of Jihad, and they transmitted to the Tabi’in that which they received in pure form from the light of Prophethood. Their isnad in this was from the Prophet (peace be upon him), from Jibril, from the Lord of the worlds, and it was the highest isnad in quality and authenticity. They said ‘this is the trust of our Prophet left with us, and we have given you this trust, and this is what our Lord has entrusted and obligated upon our Prophet and us, and we will entrust it and obligate it upon you.

Haka kuma Tabi'in suka bi su da kyau bisa ga tsayayyiyar hanyarsu, suka bi sawunsu a kan tafarki madaidaici. Sannan almajiransu suka bi wannan hanyar shiriya, aka shiryar da su zuwa ga mafi kyawun maganganu da kyawawan halaye. Idan aka kwatanta su da waɗanda suka gabace su, sun kasance kamar yadda Mafi Gaskiya ya ce:

So, those Tabi’in followed them in good upon their firm methodology, and they followed in their footsteps upon the straight path. Then, their followers traversed the same path of guidance, and were guided to the best words and praiseworthy traits. In comparison to those who came before them, they were as the Most Truthful Said:

"Mafi yawa daga cikinsu za su kasance daga zamanin farko, kuma kaɗan daga cikinsu za su kasance daga zamanin baya."122

{“A multitude of those will be from the first generations, and a few of those will be from the later times.”}122

Sa'an nan suka zo malaman da suka fi fice daga karni na huɗu mai albarka, bisa ga ɗaya daga cikin riwayoyi biyu da aka karɓo da inganci daga Abu Sa'id, Ibn Mas'ud, Abu Hurairah, 'A'isha, da 'Imran bin Husain. Don haka, sun bi sawunsu a cikin komai, sun gaji hasken su, kuma addinin Allah ya fi daraja a zukatansu da ransu, har ba za su sanya a gabansa ra'ayin hankali ba, ko bin makaho, ko kwatance. Saboda haka, an san su a duniya baki ɗaya da kyakkyawan suna, Allah kuma ya ba su harshe mai gaskiya cikin dukan sauran mutane.

Then came the leading scholars from the fourth blessed century, according to one of the two narrations authentically related from Abu Sa’id, Ibn Mas’ud, Abu Hurayrah, ‘A’ishah, and ‘Imran bin Husayn. So, they followed in their footsteps in everything, inherited from their shining light, and the religion of Allah was too valuable in their hearts and souls for them to put over it a logical opinion, blind following, or analogy. So, they became known the world over in the best light, and Allah gave them a truthful tongue amongst all other people.

Sa'an nan, al'ummar farko da suka biyo bayansu sun bi sawunsu, suka tsaya a kan manhajinsu madaidaiciya kuma shiryayye. Ba su nuna sha'awa ga fifita mutum ba, sun gamsu da hujjoji da dalilai, suna tafiya a cikin jirgin gaskiya duk inda ya nufa, kuma suna manne da ra'ayi daidai duk inda ya juya. Idan wata hujja bayyananniya ta yi tasiri a kansu, sai su tafi zuwa gare ta, ko daidaiku ne ko ƙungiyoyi. Idan Manzon ﷺ ya kira su zuwa wani abu, sai su ba da cikakkiyar kulawa, ba su kuma neman ƙarin bayani, kuma maganarsa tana da daraja a zukatansu har ba za su taba sanya maganar wani mutum a gabanta ba, ko su ƙi ta da ra'ayi ko kwatanci.123

Then, their first generation of followers proceeded in their footsteps and rose up upon their firm and rightly guided methodology. They showed no interest in partisanship to individuals, were satisfied with proofs and evidences, traveling on the boat of truth wherever it sailed, and sticking with the correct opinion wherever it roamed. If a clear proof worked its wonders on them, they flew to it as individuals and groups. If the Messenger called them to something, they paid full attention and did not ask for further clarification, and his words were so dear to their hearts that they would never put in front of it the word of a single person, or contradict it with an opinion or comparison.”123

Saboda haka, a matsayinka na mai neman ilimi, ya kamata ka mayar da dukkan hankalinka ga ilimin Alkur'ani da Sunnah, domin sanin su shi ne ilimi na gaske, kuma rashin sanin wani abu a bayansu ba zai cutar da kai sosai ba.

So, as a seeker of knowledge, you should turn all of your attention to the sciences of the Qur’an and Sunnah, as knowledge of them is the real knowledge, and to be ignorant of anything else will not really harm you.

Ga shawarar wani abokin kirki mai damuwa, wanda yake aika maka ita cikin kulawarsa ta son alheri a gare ka, cikin kalamai mafi fasaha da sihiri. Ibn al-Qayyim ya ce:

Here is the advice of a concerned friend, who sends it to you clothed and shaded in his desire to see good for you, and in the most eloquent and magical of words. Ibn al-Qayyim says:

Ya kai wanda yake neman ceton kansa * Ka saurari kalmomin wani mai ba da shawara mai ƙauna; A cikin dukkan al'amuranka, ka riƙe da ƙarfi ga Wahayi * Kada ka riƙe ga kyawawan tunanin ruɗi; Ka ba da nasara ga Littafin Allah da hadisai * Waɗanda suka fito daga wanda aka aiko da Mizani; Ka bugi kowane mai musun gaskiya da takobin Wahayi * Kamar yadda mujahidi yake bugawa a kan yatsun hannu; Ka ci gaba da himma ta gaskiya * Hanyar masu gaskiya da jaruntaka waɗanda suka sadaukar da kansu ga Allah; Ka tsaya tsayin daka da haƙuri a ƙarƙashin tutar shiriya * Idan kuma aka cuce ka a cikin haka, to saboda Yardar Mai Jinƙai ne; Ka mayar da Littafin Allah da ingantattun hadisai makamanka * Ka kuma ƙarfafa ranka; Wane ne zai yi yaƙi ya gabatar da kansa * Ko ya yi gasa a filayen yaƙi?

O you who seeks to save himself * Listen to the words of a loving advisor; In all of your affairs, hold tightly to Revelation * And not to desirable hallucinations; And give victory to the Book of Allah and the traditions * That came from the one sent with the Criterion; And strike every denier with the sword of Revelation * Just like the Mujahid would strike over the fingertips; And carry on with truthful zeal * The way of the sincere and brave who are dedicated to Allah; And remain firm with patience under the banner of guidance * And if you are harmed in the process, it is for the Pleasure of the Merciful; And make the Book of Allah and authentic traditions your weapons * And strengthen your soul; Who will fight and present himself * Or compete on the battlefields?

Ka bayyana a fili abin da Manzo ya zo da shi, * kada ka ji tsoron rashin masu taimako; Ka nisanci tufafi biyu da masu sanyawarsu * za a zarge su kuma a hallaka su; Tufafin jahilci wanda ke zuwa tare da * tufafin son zuciya ta kabilanci – tufafi masu munin gaske! Ka kawata kanka da adalci da gaskiya * tufafi mafi kyau don kawata kirji da kafadu; Ka mai da taken rayuwarka tsoron Allah da shawarar Manzo ﷺ * kuma ka kare waɗannan al'amura biyu; Ka riƙe da ƙarfi igiyarSa da Wahayi * ka dogara gare Shi yadda ya cancanta… Allah Ya yi wa Ash-Shafi'i rahama, kamar yadda ya ce:

Openly preach what the Messenger came with * And do not fear the lack of helpers; And avoid two garments whose wearers * Will be censured and destroyed; The garment of ignorance that comes with * The garment of partisanship – what terrible clothes! And decorate yourself with fairness and justice * The best garment to beautify the chest and shoulders; And make your motto the fear of Allah and advice of the Messenger * And champion these two matters; And hold firmly to His rope and Revelation * And depend on Him as He deserves… And may Allah have Mercy on ash-Shafi’i, as he said:

Duk ilimin da ba Alqur'ani ba shagaltuwa ne. * Sai dai Hadisi da Fiqhu; ilimi shi ne duk abin da ya fara da 'An ruwaito mana...' * Sauran kuma duk waswasin Shaidan ne... Ibn al-Qayyim kuma ya ce:

Every knowledge other than the Qur’an is a distraction * Except for Hadith and Fiqh; Knowledge is whatever begins with ‘It was narrated to us…’ * And everything else is the whispering of Satan… And Ibn al-Qayyim said:

Ilimi shi ne abin da Allah, Manzonsa * da Sahabbai suka faɗa, domin su ne suka fi kowa sani; Kuma ilimi ba ya tare da adawa marar hankali * ga Manzon da ra'ayin wani mutum… Saboda haka, duk wanda ya nemi ilimin gaskiya ta hanyar barin abin da yake a cikin Alƙur'ani da Sunnah, to ya nemi abin da ba zai yiwu ba. Duk wanda ya nemi gamsuwa ta hanyar karɓar wani abu dabam, ya ɓace daga hanya. Su ne hanyar 'yanci da warkar da kanka daga jahilci, kuma Allah ya yi wa 'Allamah Ibn al-Qayyim rahama, kamar yadda ya ce:

Knowledge is what Allah, His Messenger * And the Companions said, as they are the most knowledgeable; And knowledge is not foolish oppositions * To the Messenger with the opinion of a person… So, whoever seeks true knowledge away from what is in the Qur’an and Sunnah, he is seeking the impossible. Whoever seeks satisfaction by taking from anything else, he has strayed from the path. They are the way to free and cure yourself from ignorance, and may Allah have Mercy on the ‘Allamah Ibn al-Qayyim, as he said:

Jahilci cuta ce mai kisa * Kuma magani nasa yana cikin abubuwa biyu masu cika juna; Nassi daga Alkur'ani ko Sunnah * Da kuma malami mai renon ilimi wanda zai zaƙantar da su; Kuma ilimi nau'i uku ne, babu na huɗu * Gaskiya kuwa ita ce abin da ke bayyanawa; Ilimin Siffofi da ayyukan Ubangiji * Da Sunayen Mai Rahama; Da umarni da hani waɗanda su ne addininsa * Da ladan da zai ba su a Ranar Haduwa; Kuma wannan duka yana cikin Alkur'ani da Sunnah * Waɗanda suka zo daga wanda aka aiko da Mizani; Kuma sai Allah, babu wanda yake magana da wani abu sai su * Sai dai ya kasance yana zance ba da hankali ba… Kuma yana da girma abin da aka faɗa:

Ignorance is a deadly disease * And its cure is in two complimentary things; A text from the Qur’an or Sunnah * And a nurturing scholar to sweeten them; And knowledge is of three types, with no fourth * And the truth is what clarifies; Knowledge of the Attributes and actions of the Deity * And the Names of the Merciful; And the commands and prohibitions that are His religion * And the reward He gives at the Meeting Day; And this is all in the Qur’an and Sunnah * That came from the one sent with the Criterion; And by Allah, nobody speaks with other than them * Except that he is hallucinating… And how great is the saying:

Ya kai wanda ya farka don neman ilimi! Dukkan ilimi bawa ne ga ilimin Manzon Allah ﷺ; Kana neman reshe don gyara wata ka'ida, Ta yaya za ka yi sakaci da babbar ka'ida?

O you who wakes up to seek knowledge! * All knowledge is a slave to the knowledge of the Messenger; You seek the branch to correct a principle * How can you be heedless of the greatest of principles?

Don haka, ginshiƙin dukkan ilimi shi ne Littafin Allah da abin da ya zo a Wahayi na biyu, wato Sunnar Annabi ﷺ. Don haka, ku yi riƙo da su biyun da ƙarfinku duka, domin su ne hanyar tsira, da zaƙi da nutsuwa, da inuwa a ranar zafi, da mafi kyawun lada da sakamako.

So, the crux of all knowledge is the Book of Allah and what came in the second Revelation, and that is the Sunnah of the Prophet (peace be upon him). So, stick as firmly as you can to them both, as they are the path to safety, sweetness and relaxation, the shade on a hot day, and the best prize and reward.

Dalibin ilimi ya kamata ya yi ƙoƙari wajen zaɓar malami.

The student of knowledge should make an effort to choose a shaykh.

“Ya kamata ya zaɓi wanda ya fi sani, wanda ya fi taka-tsantsan, kuma wanda ya fi hikima, kamar yadda Abu Hanifah (Allah ya yi masa rahama) ya zaɓi Hammad bin Sulaiman. Bayan ya yi tunani da zurfafa tunani, ya ce: “Na same shi malami mai kaifin basira, mai taushin zuciya, kuma mai haƙuri.” Ya kuma ce: “Na zauna tare da Hammad bin Sulaiman, sai na ci gaba sosai a ilimina.”124

“He should choose the one most knowledgeable, cautious, and wise, just as Abu Hanifah (may Allah have Mercy on him) chose Hammad bin Sulayman. After thinking and pondering, he said: “I found him to be a sharp, soft-hearted, and patient shaykh.” And he said: “I stayed with Hammad bin Sulayman, and I became advanced in my knowledge.””124

A cikin gabatarwar littafinsa na 'Sahih,' Muslim ya ruwaito cewa Muhammad bin Sirin ya ce: "Wannan ilimi addini ne. Don haka, ku duba wanda kuke karɓar ilimin ku daga gare shi."125

And in the introduction to his ‘Sahih,’ Muslim reported that Muhammad bin Sirin said: “This knowledge is religion. So, look to who you take your knowledge from.”125

Ibn Jama'ah ya ce:

Ibn Jama’ah said:

Ya kamata dalibin ilimi ya duba ya nemi shawarar Allah game da wanda zai koya daga gare shi, kuma ya nemi kyawun ɗabi'a da halaye daga duk wanda ya zaɓa. Idan zai iya, ya nemi wanda ya cancanta sosai wajen koyarwa, mai kula da ɗalibansa, mai nuna namiji, wanda aka sani da tsarki, yana da kyakkyawan suna, yana da kyakkyawar hanyar koyarwa, kuma ana iya fahimtarsa cikin sauƙi. Mai neman ilimi kada ya nemi kawai wanda ya fi kowa sani, wanda kuma zai iya rasa taka tsantsan, tsoron Allah da kyawun ɗabi'a. Wasu daga cikin Salaf sun ce: "Wannan ilimin shi ne addini. Don haka, ku duba daga wa kuke ɗaukar addininku." Ya kamata kuma ku kiyaye kada ku takaita kanku ga waɗanda suka shahara, domin al-Ghazzali da wasu sun ɗauki wannan a matsayin girman kai ga ilimi, kuma sun ɗauke shi daga cikin mafi ƙasƙancin halaye. Wannan saboda ilimi ita ce dukiyar mumini, kuma ya kamata ya karɓe ta daga duk inda ya same ta, ya kuma karɓi albarka daga duk wanda ya so ya ba shi. Yana guje wa jahilci kamar yadda yake guje wa zaki, kuma mai guje wa zaki zai karɓi taimako daga duk wanda ya nuna masa hanyar tsira.

“The student should look forth and consult Allah in regards to who to learn from, and he should seek to gain good manners and character from whoever he chooses. If he can, he should find one who is completely qualified to teach, concerned with his students, displays manhood, is known to be pure, has a good reputation, has a good teaching style, and is easily understood. The seeker of knowledge should not just seek out the one who is most knowledgeable, and who might lack caution, piety, and good manners. Some of the Salaf said: “This knowledge is religion. So, look who you take your religion from.” You should also beware of restricting yourself to those who are famous, as al-Ghazzali and others counted this as arrogance towards knowledge, and considered it to be from the lowest of traits. This is because knowledge is the prize of the believer, and he should take it from wherever he finds it, and should take the blessing from whoever wants to give it to him. He runs from ignorance just as he runs from a lion, and the one running from a lion will accept help from whoever offers him a way to escape.