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

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

Samun abin da kake so ya dogara ne akan yanke al'adu da haɗewa da wani abu dabam.

“Getting what you want depends on cutting off habits and attachment to anything else.

Al'adu su ne lokacin da mutum ya karkata zuwa ga abin da ya fi sauƙi da kwanciyar rai, kamar tsare-tsare da al'adun da mutane suka saba da su, suna sanya su a matsayi ɗaya da Shari'a. Ma, har ma suna iya girmama waɗannan al'adu fiye da Shari'a, su tsawata wa wanda bai bi su ba, har ma su ayyana irin wannan mutum a matsayin kafiri, mai ƙirƙirar bidi'a, ko ɓata, su kauracewa shi, su kuma hukunta shi saboda ya saɓa wa waɗannan al'adu da halaye.

Habits are when one leans towards what is more relaxing, such as the systems and traditions that people are accustomed to and place at the same level as the Shari’ah. In fact, they might even treat these habits with greater reverence than the Shari’ah, and reprimand those who do not abide by them - even declaring such a person to be a disbeliever, innovator, or misguided, and boycotting and punishing him for going against these traditions and habits.

Saboda waɗannan al'adu, suna kashe sunnar Annabi ﷺ, suna kuma ƙirƙirar al'adunsu a matsayin abokan tarayya da shi ﷺ, suna ayyana soyayya da ƙiyayya saboda su. Don haka, abin da ke kyau a idanunsu shi ne abin da ya dace da waɗannan al'adu, abin da ke munana kuwa shi ne abin da ya saɓa musu.

For the sake of these traditions, they kill off the traditions of the Prophet (peace be upon him), and make their own traditions as partners with him (peace be upon him) – declaring alliance and enmity for them. So, the good in their eyes is what goes along with these traditions, and the bad is what contradicts them.

Waɗannan al'adu da al'adun gargajiya sun mamaye ƙungiyoyi daban-daban na 'ya'yan Adam – sarakuna, shugabanni, masana shari'a, mabiya Sufaye, matalauta, masu iko, da talakawan jama'a. Saboda haka, ana koyar da yara su tun suna ƙanana, kuma tsofaffi suna girma akan su, ana kuma mu'amala da su kamar sunnoni. Ma'ana, sun fi muhimmanci a idon waɗanda suke bin su fiye da sunnoni. Duk wanda aka riƙe shi da irin waɗannan al'adu, ana ɗaure shi, a yanke shi, a same shi da babban masifa, kuma a ƙarshe sai ya bar Alƙur'ani da Sunnah saboda su.

These habits and traditions have taken over various groups of the children of Adam – the kings, the leaders, the jurists, the Sufis, the impoverished, the authority figures, and the general populace. So, the young are taught them at an early age, and the old are raised upon them, and they are treated like sunan. Rather, they are more important in the eyes of those who abide by them than sunan. Whoever is restrained by such habits is imprisoned, cut off, afflicted with great misfortune, and end up abandoning the Qur’an and Sunnah for them.

Duk wanda ya nemi kowace irin daraja a wurinsu wawa ne a wurin Allah, kuma duk wanda ya bi su maimakon Alkur'ani da Sunnah, Allah ba zai karɓi (aikinsa) ba. Waɗannan su ne manyan shinge da cikas ga bawa a tafiyarsa zuwa ga Allah da Manzonsa ﷺ.

Whoever seeks any type of honor with them is a fool with Allah, and whoever follows them instead of the Qur’an and Sunnah will not be accepted by Allah. These are the greatest barriers and obstacles for the slave on his journey to Allah and His Messenger (peace be upon him).

Waɗannan cikas ɗin kuwa, su ne nau'o'i masu yawa na sabani na zahiri da na ciki ga Shari'ah, waɗanda ke cutar da zuciya a kan tafiyarta zuwa ga Allah, su kuma sa ta tsaya cak, su yanke ta daga hanyarta. Abubuwa uku ne: shirki, bidi'a, da zunubi. Saboda haka, cikas ɗin shirki ana shawo kansa ta hanyar riƙo da Tauhidi, cikas ɗin bidi'a ana shawo kansa ta hanyar aiwatar da Sunnah, cikas ɗin zunubi kuma ana shawo kansa ta hanyar tuba ta gaskiya. Waɗannan cikas ɗin ba sa bayyana ga bawa sai ya fara tafiyarsa zuwa ga Allah da Lahira a zahiri. A lokacin ne kawai ake lura da su, kuma zai lura da tasirinsu na nakasta shi gwargwadon yadda yake tafiya a kan wannan hanya da himma da kulawa. In ba haka ba, zai zauna cak kawai, ba zai ji tasirinsu na ɓoye ba.

As for these obstacles, they are the many types of outer and inner contradictions to the Shari’ah that injure the heart upon its journey to Allah and render it immobile, and they cut it off on its path. They are three things: shirk, innovation, and sin. So, the obstacle of shirk is overcome by grasping onto Tawhid, and the obstacle of innovation is overcome by implementing the Sunnah, and the obstacle of sin is overcome by true repentance. These obstacles do not become evident to the slave until he actually begins his journey to Allah and the Hereafter. Only then are these obstacles noticed, and he will notice their handicapping effect in accordance with how intensely and attentively he is traversing this path. Otherwise, he will simply remain still, not feeling their hidden effects.

Dangane da alaƙoƙin da ya kamata a yanke, su ne duk abin da zuciya za ta iya haɗuwa da shi da danganta kanta da shi a madadin Allah da Manzonsa (ﷺ) — na jin daɗin duniya da sha'awoyinta, da suna da daraja da take bayarwa, da dangantaka da wasu mutane. Babu wata hanya ta yanke waɗannan abubuwa uku da kuma kawar da su sai da ƙarfin alaƙa da haɗuwa da wata manufa mafi girma. In ba haka ba, yanke waɗannan abubuwa ba tare da haɗa kai da wani abu ba ba zai yiwu ba. Rai ba ya barin abin da yake so da sha'awa sai dai idan ya haɗa kansa da abin da ya fi so kuma ya fi girma a wurinsa fiye da abin da ya bari. Yayin da haɗuwarsa da abin da yake nema ta ƙara ƙarfi, haka haɗuwarsa da wani abu ba ta da ƙarfi, kuma akasin haka. Haɗuwa da abin da ake nema tana bayyana ne a cikin marmarin sa mai tsanani, kuma wannan yana bisa ga yawan sanin wannan abu, da girman darajarsa, da fifikonsa akan kowane abu.44

As for the connections to cut off, these are to anything that the heart can be attached and connected to in place of Allah and His Messenger (peace be upon him) - of the pleasures and desires of this world, the fame it offers, and relationships with others. There is no way to cut off and push away these three things except with the strength of the connection and attachment to a higher goal. Otherwise, cutting these things off without attaching yourself to something else is impossible. The soul does not abandon the object it loves and desires except to attach itself to what is even more beloved and greater in importance to it than what it has abandoned. The stronger its connection becomes to what it seeks, the weaker its connection becomes to anything else, and vice versa. The connection to the object that is sought is manifested in the intense desire for it, and this is in accordance with how much is known of this object, how noble that object is, and its virtue over everything else.”44

Kuma haka ne kamar yadda Ibn al-Qayyim ya fada, domin kaiwa ga burin da kake so yana bukatar ka watsar da dabi'un karya, ka yanke alaka da duk wani abu, kuma ka shawo kan matsalolin da ke hana hakan. Haka kuma ya fada cewa hakan ya dogara ne da karfin zumuncinka da sha'awarka ga wani buri mafi girma. Don haka, yayin da sha'awarka ga wani abu ke karuwa, sadaukarwar da kake yi takan zama mai sauki, kuma za ka ji kamar ka riga ka kai ga abin da kake nema.

And it is just as Ibn al-Qayyim said, as reaching your desired destination requires that you abandon your false habits, cut off connections to anything else, and overcome the obstacles to doing so. And it is just as he said in that it depends on the strength of your attachment and desire for a higher goal. So, the more your desire for something increases, the easier the sacrifice you put forth seems, and you feel as if you’ve already reached what you’re seeking.

Lokacin isa can yana kama da ƴan kwanaki kaɗan kawai, ƴan sha'awoyi kaɗan da ya kamata a bar su – sha'awoyin ƙarya waɗanda suke kama da sarab. Kamar yadda al-Imam Ahmad (Allah ya yi masa rahama) ya ce: "Idan mutum ya tuna mutuwa, duk abin da ke cikin wannan duniya zai yi kama da ƙaramin abu. Ita dai yanzu wani nau'in abinci ne maimakon wani, wani nau'in tufafi maimakon wani, kuma sauran kwanakin ba su wuce kaɗan ba." Saboda haka, mai neman ilimi shi ne wanda ya kamata ya kasance yana da babban marmari ga Lahira da abin da ke wurin Allah, da kuma tsayuwa sosai ga babban burin. Ilimi ya isa ya shagaltar da mutum daga jin daɗi da walƙiyar wannan rayuwa, kuma sauran kwanaki ba su wuce kaɗan ba.

The time to get there seems like just a few days, just a few desires to give up – false desires that are like a mirage – just like al-Imam Ahmad (may Allah have Mercy on him) said: “If one remembers death, everything from this world seems insignificant. It is just one type of food instead of another, one type of dress instead of another, and the remaining days are only few.” So, the student of knowledge is one who should have a great desire for the Hereafter and what is with Allah, and a strong attachment to the higher goal. Knowledge is enough of a preoccupation from the pleasures and glitter of this life, and the remaining days are only few.

Al-Ash’ath Abu ar-Rabi’ ya ruwaito cewa Shu’bah ya ce masa: “Ka manne da kasuwancinka, sai ka zama mai arziki da nasara. Ni kuwa na manne da Hadisi, sai na zama talaka.” Sufyan bin ‘Uyaynah ya ruwaito cewa Shu’bah ya ce: “Duk wanda ya yi nazarin Hadisi zai zama talaka.

“al-Ash’ath Abu ar-Rabi’ narrated that Shu’bah said to him: “You stuck with your business, and you became wealthy and successful. I stuck with Hadith, and I became poor.” Sufyan bin ‘Uyaynah narrated that Shu’bah said: “Whoever studies Hadith will become poor.

Na zama talaka har ya kai ga na sayar da tukunyar da ta mallaki mahaifiyata akan dinari bakwai.” Az-Zubayr bin Abi Bakr ya ce: “’Yar’uwata ta ce wa iyalinmu: “Kawuna shi ne mafi kyau ga iyalinsa. Bai auri mata ta biyu ba, kuma bai sayi bawa ba.” Sai na ce: “Matata tana cewa wadannan littattafai nawa sun fi shagaltar da ni fiye da yadda matan aure uku za su yi.”45

I became poor to the point that I sold a pot that belonged to my mother for seven dinars.” az-Zubayr bin Abi Bakr said: “My niece said to our family: “My uncle is the best to his family. He didn’t take a second wife or purchase a slave.” So, I said: “My wife says that these books of mine are more distracting for me than three other wives would be.”””45

At-Tahhan ya ce:

at-Tahhan said:

Da maganar da ya faɗa, Shu'bah yana nufin ya nuna gaskiyar abin da ya same shi, kuma ya yi wa ɗalibansa – ɗaliban Hadisi – wa'azi, waɗanda karatunsu ke ɗaukar dukkan lokacinsu. Ba su iya samun kuɗin da zai biya bukatunsu da bukatun waɗanda ke ƙarƙashin kulawarsu, abin da ke sa su zama nauyi ga mutane, kuma wannan yana gāba da abin da aka umarta a cikin Sunnah tsarkakakkiya. Kuma kada a fahimci daga kalmomin Shu'bah cewa ya yi nadamar riba na duniya da ya rasa, domin shi mutum ne mai daraja kuma mai nisantar duniya, har ya kai ga cewa al-Mahdi ya ba shi kyautar dirhami dubu talatin, sai ya raba su nan take.

“With his statement, Shu’bah meant to show the reality of what happened to him, and to advise his students – the students of Hadith – whose studies drain all of their time. They are unable to earn the money that will fulfill their needs and the needs of those under their care, causing them to become a burden on people, and this is contrary to what is commanded in the pure Sunnah. And it should not be understood from the words of Shu’bah that he regretted the worldly gains he missed out on, as he was a noble and abstinent person, to the point that al-Mahdi gave him 30,000 dirhams as a gift, which he immediately distributed.

Ko wanda yake so ya karanta ƙarin bayani game da darajarsa da zuhdinsa, to ya koma zuwa littafin Abu Nu'aym, ‘Hilyat al-Awliya’’ (7/144-147). Haka kuma, ba za a fahimci daga maganarsa cewa yana so ya hana mutane karatun Hadisi ba. A maimakon haka, yana so ya ƙarfafa su su yi karatun Hadisi tare da neman abin rayuwa a lokaci guda.”46 Sufyan bin ‘Uyaynah ya ce: “Waɗannan kwalabe na tawada ba sa shiga gidan kowane mutum sai dai sun sa rayuwar matarsa da 'ya'yansa ta yi wahala.” at-Tahhan ya ce: “Kwalaben tawadar da aka ambata a nan su ne waɗanda mutanen Hadisi suke ɗauka tare da su duk inda suka je domin rubuta riwayoyin da suka ji.”

Whoever wishes to read more about his nobility and zuhd, let him refer to Abu Nu’aym’s ‘Hilyat al-Awliya’’ (7/144-147). Likewise, it should not be understood from his words that he sought to discourage people from studying Hadith. Rather, he wanted to encourage them to study Hadith while simultaneously earning a living.”46 Sufyan bin ‘Uyaynah said: “These ink jars do not enter the home of any man except that they make life hard for his wife and children.” at-Tahhan said: “The ink jars referred to here are the ones used by the people of Hadith that they’d take with them wherever they went in order to write down the narrations they heard.

Abin da Sufyan yake nufi shi ne mafi yawan mutanen Hadisi sun shagaltu da rubutu da karatu daga neman abin rayuwa ga iyalansu. Sakamakon haka, matansu da 'ya'yansu za su shiga bukata, kuma za su shiga yanayin wahala saboda waɗannan tawadar da suka zama sanadin shagala daga neman abin rayuwa." Ibn Jama'ah ya ce:

And what Sufyan meant was that most of the people of Hadith were preoccupied with writing and studying from earning a living for their families. As a result, their wives and children would be left in need, and would be left in a situation of hardship because of these ink jars that were the cause of preoccupation from earning a living.” Ibn Jama’ah said:

Ya kamata ɗalibin ilimi ya yi amfani da ƙuruciyarsa da lokacinsa na hutu a rayuwarsa don samun ilimi gwargwadon iyawarsa, kuma kada ya yaudaru da jarabar dage abubuwa zuwa wata rana.

“The student of knowledge should utilize his youth and free time in his life to gain as much as he can, and he should not be deceived by the temptation to put things off for another day.

Kowane sa'a da ke wucewa daga rayuwarsa tana da muhimmanci, kuma ba za a iya maye gurbinta ba. Ya kamata ya yanke duk abin da zai iya daga alaƙoƙin da ke raba hankali da kuma cikas na rigakafi da ke tsaye a hanyar ilimin da yake nema, maimakon haka ya kashe ƙarfinsa da kuzarinsa wajen samun ilimi gwargwadon iyawarsa, domin waɗannan cikas suna kama da shingayen hanya a gabansa.

Every hour that passes of his life is crucial and will not be replaced. He should cut off what he can of the distracting relationships and preventative obstacles that are in the way of the knowledge he seeks, and should instead exert his energy and power in gaining as much as he can, since these obstacles are like roadblocks in his way.

Wannan ne ya sa magabata (Salaf) suka fi son nisantar iyalansu da ƙasashensu, domin duk wanda hankalinsa ya warwatsu, zai rasa gano wasu cikakkun bayanai da hakikanin abubuwa da zai iya gani idan bai warwatsa hankalinsa ba. Allah kuma bai bai wa mutum zuciya biyu a cikin ƙirjinsa ba. Al-Khatib al-Baghdadi ya ambata a cikin littafinsa "Al-Jami'" cewa wasu daga cikinsu sun ce: "Ba a ba da wannan ilimi ba sai ga wanda ya rufe masana'antarsa, ya lalata lambunsa, ya bar abokansa, kuma danginsa na kusa sun mutu, har ba zai halarci jana'iza ba." Duk da cewa wannan na iya ƙunshe da wani ɗan ƙari, abin da ake nufi shi ne mutum dole ne ya tara tunaninsa da hankalinsa a kan wannan ilimi.47

This is why the Salaf preferred to move far from their families and homelands, because if one’s concerns become spread out, he will miss out on discovering details and realities that he would’ve otherwise come across, and Allah did not give a man two hearts in his chest. al- Khatib al-Baghdadi mentioned in his ‘Jami’’ that some of them said: “This knowledge is not granted except to he who shuts down his factory, destroys his garden, abandons his friends, and whose closest relatives have died, such that he does not have to attend a funeral.” While this may contain some degree of exaggeration, the point is that one must gather his thoughts and concentration for this knowledge.”47

Ya kamata a ambata cewa ware kai daga shagala ba yana nufin mutum ya yi watsi da waɗanda suke ƙarƙashin kulawarsa, ko ya zauna ba aiki don neman abin rayuwa, yana dogaro da abin da wasu za su ba shi ko su hana shi ba. Ash-Shafi'i ya ce: "Kada ka nemi shawarar wanda ba shi da gari a gidansa, domin ba shi da hankali mai kyau." Abin da ake nufi da ware kai daga shagala shi ne barin abubuwan da ba ka buƙata, tare da daidaito wajen neman rayuwa da kuma 'yantar da zuciyarka da ƙarfinka don neman ilimi. Kamar yadda Abu Yusuf al-Qadi ya ce: "Ilimi ba ya ba ka ko da kashi ɗaya daga cikinsa har sai ka ba shi duk kanka." Manzon Allah ﷺ ya ce, kamar yadda Thawban ya ruwaito: "Dinari mafi kyau shi ne wanda mutum ya kashe a kan iyalansa, da dinarin da ya kashe a kan dabbarsa domin Allah, da dinarin da ya kashe a kan abokansa domin Allah." Abu Qilabah (ɗaya daga cikin masu ruwaya) ya ce: "Ya fara da iyali. Wane lada ne ya fi girma fiye da na wanda yake kashe wa 'ya'yansa domin ya kiyaye su, kuma ta hanyarsa Allah yake kawo musu riba kuma yake sa su wadata?"48

It should be mentioned that by cutting himself off, one is not supposed to neglect those under his care or sit back from working to make a living, living at the mercy of those who would give or withhold from him. ash-Shafi’i said: “Do not consult one who does not have flour in his home, as he is devoid of sound logic.” Rather, what is meant by cutting yourself off from distractions is those things you are not in need of, while being balanced in seeking a living and freeing your heart and energy for seeking knowledge. It is as Abu Yusuf al-Qadi said: “Knowledge is something that will not give you even a fraction of itself until you give it all of yourself.” And the Messenger of Allah (peace be upon him) said, as Thawban narrated: “The best dinar is one that a person spends on his family, and the dinar which he spends on his animal for the Sake of Allah, and the dinar he spends on his companions for the Sake of Allah.” Abu Qilabah (one of the narrators) said: “He started with family. Who has greater reward than the one who spends on his children to preserve them, and through whom Allah brings profit for them and makes them rich?”48

Kuma Abu Hurairah (Allah ya yarda da shi) ya ruwaito cewa Manzon Allah ﷺ ya ce: "Daga cikin dinari da kuke kashewa don neman yardar Allah, wanda kuke 'yantar da bawa da shi, ko wanda kuke ba wa mabukaci sadaka, ko wanda kuke ciyar da iyalinku da shi, wanda ladansa ya fi girma shi ne wanda kuke kashewa a kan iyalinku."49

And Abu Hurayrah (may Allah be Pleased with him) narrated the Messenger of Allah (peace be upon him) as saying: “Of the dinar you spend as a contribution for Allah's Sake, to set free a slave, as a charity given to a needy, or to support your family, the one with the greatest reward is that which you spend on your family.”49

Khaythamah ya ce: "Yayin da muke zaune tare da 'Abdullah bin 'Umar, sai qahraman dinsa ya shigo. Ibn 'Umar ya tambaye shi: "Ka ba bayin abincinsu?" Ya amsa: "A'a." Bisa haka sai ya ce: "Je ka ba su, kamar yadda Manzon Allah ﷺ ya ce: "Ya isa zunubi ga mutum ya hana abinci ga waɗanda ke ƙarƙashin ikonsa."" 50 An-Nawawi ya ce: "Kuma qahraman shi ne ma'ajiyin kuɗi wanda ke kula da al'amuran mutane, kamar wakili ko mai wakiltar wani, kuma wannan kalma ce ta Farisanci."51

Khaythamah said: “While we were sitting in the company of 'Abdullah bin 'Umar, his qahraman entered. Ibn 'Umar asked him: “Have you given the slaves their provision?” He replied: “No.” Upon this, he said: “Go and give it to them, as the Messenger of Allah (peace be upon him) said: “It is enough of a sin for a man that he withholds provision from those under his authority.””50 an-Nawawi said: “And a qahraman is a treasurer that is responsible for the affairs of the people, much like a delegate or representative, and this is a Persian word.”51

Kuma Sufyan ath-Thawri, idan wani mutum ya zo wurinsa don neman ilimi, zai tambaye shi: "Kana da wata hanyar samun abin dogaro da kai?" Idan yana da isasshen abin da zai ci da shi, zai ba shi damar yin karatu. Idan kuma bai da shi, zai umarce shi ya fara neman abin rayuwa tukuna.52

And Sufyan ath-Thawri, if a man came to seek knowledge with him, would ask: “Do you have some way of sustaining yourself financially?” If he had enough to support himself, he would allow him to study. If he didn’t, he would have him go earn a living first.52

To haka, ya kamata mu fassara rubutun Salaf da suka jure talauci wajen neman ilimi da cewa suna da abin da ya isar musu kawai su ciyar da kansu da iyalansu, kuma abin da suka yi ƙoƙarin kauce masa shi ne ɓata sa'o'i a cikin neman duniya da kyawunta. Har ma Salaf sun so ilimi sosai har wannan ya shafi bangaren duniya na rayuwarsu, kamar yadda al-Bukhari ya ruwaito cewa Abu Hurairah ya ce: "Kuna cewa Abu Hurairah yana ruwaita abubuwa da yawa daga Manzon Allah (ﷺ), kuna kuma tambaya me ya sa Muhajirai da Ansar ba sa ruwaita daga Manzon Allah (ﷺ) kamar yadda Abu Hurairah yake yi? 'Yan'uwana daga cikin Muhajirai suna shagaltuwa da kasuwancinsu a kasuwa, ni kuwa ina manne da Manzon Allah (ﷺ), ina gamsuwa da abin da zai cika cikina, ina wurin inda su ba sa nan, kuma ina haddacewa idan su sun manta. 'Yan'uwana daga cikin Ansar suna shagaltuwa da dukiyarsu, ni kuwa mutum ne matalauci daga cikin mutanen Suffah, ina tuna hadisan da suke mantawa. Manzon Allah (ﷺ) ya ce: 'Babu wanda zai shimfiɗa tufarsa har in gama wannan jawabin sannan ya tattara ta zuwa gare shi face zai tuna duk abin da na faɗa.' Sai na shimfiɗa tufata mai launi wadda nake sanye da ita har Manzon Allah (ﷺ) ya gama maganarsa, sannan na tattara ta zuwa ƙirjina. Don haka ban manta da ɗaya daga cikin waɗannan hadisai ba."53

If this is so, we should then interpret the texts of the Salaf withstanding poverty to seek knowledge to mean that they had just what they needed to sustain themselves and their families, and that what they tried to avoid was spending hours drowning in the pursuit of the dunya and its glitter. In fact, the Salaf loved knowledge so much that this affected the worldly aspect of their lives, as al-Bukhari reported that Abu Hurayrah said: “You say that Abu Hurayrah narrates too much from the Messenger of Allah (peace be upon him), and you ask why the Mujahirin and Ansar do not narrate from the Messenger of Allah (peace be upon him) as much as Abu Hurayrah does? My brothers from the Muhajirin were busy with their business in the marketplace, and I would stick with the Messenger of Allah (peace be upon him), content with what filled my stomach, and I was there when they were not, and I would memorize if they would forget. My brothers from the Ansar were busy with their wealth, and I was a poor man of the people of as-Suffah, remembering the narrations that they used to forget. And the Messenger of Allah (peace be upon him) said: “Nobody spreads his garment until I have finished this speech and then gathers it to him except that he will remember whatever I say.” So, I spread my colored garment which I was wearing until Allah's Messenger (peace be upon him) had finished his statement, and then I gathered it to my chest. So, I did not forget any of these narrations.”53

Ya kuma ce: "Ina tare da Manzon Allah ﷺ domin in cika cikina, kuma hakan ya kasance a lokacin da ban cin burodin da aka gasa ba, kuma ban sanya tufafin ado ba. Babu wani namiji ko mace da ya yi mini hidima, kuma ina ɗaure duwatsu a kan cikina, sannan in roƙi wani ya karanta mini wani ayar Alƙur'ani, duk da cewa na san ta."54

He also said: “I used to accompany the Prophet (peace be upon him) to fill my stomach, and that was when I did not eat baked bread or wear decorated clothes. No man or woman would serve me, and I used to bind stones over my belly and ask somebody to recite a verse from the Qur’an for me, even though I knew it.”54

Kuma Al-Bukhari ya sanya wa wani babi a cikin sashen ilimi a cikin Sahihinsa suna cewa 'Babi: Haddar Ilimi,' kuma ya saka a cikinsa labarin Abu Hurairah: "Mutane suna cewa Abu Hurairah yana ruwaito hadisai da yawa. Da ba don ayoyi biyu a cikin Littafin Allah ba, da ban ruwaito ko hadisi guda ɗaya ba:

And al-Bukhari titled a chapter in the section on knowledge in his ‘Sahih’ ‘Chapter: the Memorization of Knowledge,’ and he included in it the story of Abu Hurayrah: “The people say that Abu Hurayrah narrates too much. Were it not for two verses in the Book of Allah, I wouldn’t have narrated a single hadith:

{"Lalle ne, waɗanda suke ɓoye hujjoji bayyanannu da shiriya waɗanda Muka saukar bayan Mun riga Mun bayyana su ga mutane a cikin Littafi, waɗannan ne Allah Ya la'ance su, kuma masu la'ana suna la'ance su. Sai dai waɗanda suka tuba suka yi aikin kirki, suka bayyana abin da suka ɓoye a fili, to, waɗannan ne Ni zan karɓi tubansu, kuma Ni ne Mai karɓar tuba, Mai jin ƙai."}55

{“Verily, those who conceal the clear proofs, evidences, and guidance which We have sent down after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers, except those who repent and do righteous deeds, and openly declare the truth which they concealed. These, I will accept their repentance, and I am the One Who accepts repentance, the Merciful.”}55

Lallai, 'yan'uwanmu daga Muhajirai suna shagaltuwa da kasuwa, 'yan'uwanmu daga Ansar kuma suna shagaltuwa da dukiyarsu, amma Abu Hurairah ya manne wa Manzon Allah ﷺ, yana gamsuwa da abin da ke cikin cikinsa, yana halartar abin da suke rasa halarta, yana haddace abin da suke rasa haddacewa.56

Indeed, our brothers from the Muhajirin were busy with the marketplace, and our brothers from the Ansar were busy with their wealth, and Abu Hurayrah stuck with the Messenger of Allah (peace be upon him), content with what was in his stomach, attending what they did not attend, and memorizing what they did not memorize.”56

Al-Hafiz Ibn Hajar (Allah ya yi masa rahama) ya ce:

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

“Bai saka a cikin wannan babin komai game da kowa ba sai Abu Hurayrah, kuma hakan ya faru ne saboda shi ne sahabin da ya fi haddace hadisai.” Ash-Shafi'i ya ce: “Abu Hurayrah ya fi kowa haddace hadisai daga cikin dukkan masu ruwaya na zamaninsa.” Ibn 'Umar kuma ya tsaya a jana'izarsa, yana addu'ar rahama a gare shi, yana cewa: “Yana haddace maganganun Manzon Allah ﷺ ga Musulmi.”57

“He did not include in this chapter anything regarding anyone but Abu Hurayrah, and this is because he was the Companion who memorized the most hadith. ash-Shafi’i said: “Abu Hurayrah memorized the most out of all the narrators of his time.” And Ibn ‘Umar stood at his funeral, invoking Allah’s Mercy for him, saying: “He would memorize the statements of the Prophet (peace be upon him) for the Muslims.””57

An-Nawawi (Allah ya yi masa rahama) ya ce:

an-Nawawi (may Allah have Mercy on him) said:

Maganarsa ta "…yana gamsuwa da abin da ke cikin cikinsa…" tana nufin cewa ya tsaya tare da Annabi ﷺ, yana farin ciki da abin da yake bukata don rayuwa, kuma bai damu da tara kudi don ajiyewa ba.58

“His saying “…content with what was in his stomach…” means that he stuck with the Prophet (peace be upon him), satisfied with what he needed to sustain himself, and was not concerned with gathering money to save up.”58

Ibn Kathir ya ruwaito daga Sa'id bin Hind cewa Abu Hurairah ya ce: Annabi ﷺ ya ce masa: "Ba za ka tambaye ni game da wannan ganima ta yaƙi da abokan aikinka suka tambaye ni a kai ba?" Sai Abu Hurairah ya ce: "Ina roƙonka ka koyar da ni daga abin da Allah ya koya maka."59

Ibn Kathir repored from Sa’id bin Hind that Abu Hurayrah said that the Prophet (peace be upon him) said to him: “Will you not ask me about this war booty that your companions have asked me about?” So, Abu Hurayrah said: “I ask you to teach me from what Allah has taught you.”59

Abu Hurayrah (radiyallahu anhu) ya haddace hadisai fiye da kowane sahabi na Manzon Allah ﷺ duk kuwa da ɗan gajeren lokacin da ya yi tare da shi ﷺ. Abin da aka fi yarda da shi shi ne ya karɓi Musulunci a shekara ta bakwai bayan Hijira, a tsakanin lamarin Hudaibiyya da Khaibar. A lokacin yana kusan shekara talatin, kuma yana tare da Manzon Allah ﷺ kullum har ya rasu. Don haka ya haddace kuma ya ruwaito mafi yawa, duk da cewa bai yi tare da Annabi ﷺ fiye da shekara uku ba. Wannan duka saboda ya kasance mai ikhlasi a wannan ilimi, ya wurgar da sarƙoƙin wannan duniya, ya kuma 'yantar da zuciyarsa daga duk sauran shagaltuwa da damuwa.

Abu Hurayrah (may Allah be Pleased with him) memorized the most hadith of the Companions of the Prophet (peace be upon him) despite the short time in which he accompanied him (peace be upon him), as what is commonly accepted is that he accepted Islam in the 7th year after the Hijrah, sometime between the incidents of al-Hudaybiyah and Khaybar. He was around 30 years of age at the time, and he was always with the Messenger of Allah (peace be upon him) until he died. So, he memorized and narrated the most, despite the fact that he only accompanied the Prophet (peace be upon him) for not more than three years. This was all because he was sincere with this knowledge, threw off the shackles of this world, and freed his heart from all other distractions and concerns.

Saboda haka, dalibin ilimi ya kamata ya yanke duk abubuwan da ke raba hankali, domin idan hankalinsa ya warwatsu a nan da can, zai rasa gano abubuwa da yawa. Salaf sun kasance suna ba da fifiko ga ilimi a kan komai. Misali, an ruwaito cewa al-Imam Ahmad (Allah ya yi masa rahama) bai yi aure ba sai bayan ya cika shekara 40! Haka kuma an ba Abu Bakr al-Ambari baiwa a matsayin kyauta. Wata rana da ta shigo wurinsa, yana cikin ƙoƙarin yanke hukunci a kan wata matsala, amma ya kasa yi. Sai ya ce: "Ki mayar da ita wurin dillalin." Ta tambaya: "Me ya sa? Me na yi?" Ya amsa: "Ba ki yi komai ba, sai dai zuciyata ta karkata gare ki, kuma ke ba ki kai ga a hana ni iliminta ba."60

“So, the student of knowledge should cut off all distractions, because if one’s concentration is spread here and there, he will miss out on discovering many things. The Salaf would put preference to knowledge over and above everything else. For example, it was narrated that al-Imam Ahmad (may Allah have Mercy on him) did not get married until after he was 40! And a slave girl was given as a gift to Abu Bakr al-Ambari. When she entered upon him one time, he was in the middle of trying to come to a conclusion on an issue, and had trouble doing so. So, he said: “Take her back to the trader.” She asked: “Why? What did I do?” He replied: “Nothing, except that my heart was distracted by you, and you are not worth me being prevented from my knowledge.”60

Ash-Shafi'i (Allah ya yi masa rahama) ya ce: "Babu wanda zai samu nasara a neman wannan ilimi idan yana da arziki da babban matsayi. Sai dai wadanda za su samu nasara su ne wadanda suke neman sa alhali suna cikin tawali'u, suna da karamar rayuwa, kuma suna yi wa malamai hidima." Ibn Wahb ya ruwaito cewa Malik bin Anas (Allah ya yi masa rahama) ya ce: "Babu wanda zai samu abin da yake so daga wannan ilimi sai ya dandana talauci wanda zai sa shi ya fifita shi a kan komai."61

ash-Shafi’i (may Allah have Mercy on him) said: “Nobody who seeks this knowledge while he is wealthy and high in status will succeed. Rather, those who seek it while they are humble, having a low standard of living, and are serving the scholars will succeed.” And Ibn Wahb narrated that Malik bin Anas (may Allah have Mercy on him) said: “Nobody will get what he wants from this knowledge until he experiences poverty that causes him to prefer it over anything.”61