Ibn Jama'ah ya ce:

Ibn Jama’ah said:

Daga cikin mafi kyawun hanyoyin taimakon kai wajen fahimtar ilimin da kake ciki da kuma kare kanka daga gajiyawa da shi, shi ne cin abinci kaɗan, kuma daga abin da yake halal.

“From the best ways to help yourself understand the knowledge you are dealing with and to prevent boredom from it is to eat very little, and from what is halal.

Ash-Shafi'i ya ce: "Tsawon shekaru sha shida da suka wuce, ban taba cin abinci har na koshi ba." Dalilin hakan shi ne, cin abinci fiye da kima yana kaiwa ga shan ruwa fiye da kima da barci mai yawa, da dusashewar hankula, da kasala ta jiki. Ga shi kuma, hakan ba a so a Shari'a, yana kuma fallasa jiki ga kowane irin cuta mai hatsari, kamar yadda aka ce:

ash-Shafi’i said: “For the past sixteen years, I never ate my fill.” The reason for this is that eating excessively leads to excessive drinking and sleeping, dulling of the senses, and laziness of the body. This is all in addition to the fact that doing so is disliked in the Shari’ah, and exposes the body to all types of dangerous disease, as it was said:

Lalle, yawancin cututtukan da kuke gani * suna faruwa ne daga cin abinci da sha… Babu ɗaya daga cikin malamai masu shahara ko awliya’ da aka taɓa siffanta shi da yawan ci, ko aka yabe shi saboda hakan. Akasin haka, yawan ci halin dabbobi marasa hankali ne. Hankalin mutum shi ne tushen ayyukansa, kuma ya fi daraja a hana shi aiki ko a ɓata shi saboda abu mara daraja kamar yawan abinci. Ko da babu wata illa a yawan ci sai dai cewa yana tilasta mutum ya je bayan gida, hakan zai isa ga mai hankali ya nisanci wannan ɗabi'a.

Indeed, most of the diseases you see * Are from eating and drinking… And none of the famous scholars or awliya’ were ever described as having eaten much, or was ever praised for doing so. Rather, excessive eating is a trait of mindless animals. A person’s intellect is the source of his deeds, and it is too noble to be hampered and wasted by such a despicable thing as excess food. If there were no downside to eating too much other than that it forces one to use the bathroom, this would’ve been enough for the intelligent one to steer clear of such a practice.

Duk wanda ya yi ƙoƙarin samun nasara a neman ilimi alhali yana dagewa a kan yawan ci, da yawan sha, da yawan barci, to yana ƙoƙarin abin da ba zai yiwu ba.62

And whoever attempts to be successful in seeking knowledge while insisting upon excessive eating, drinking, and sleeping is attempting the impossible.”62

Ibn Qudāmah (Allah ya yi masa rahama) ya ce:

Ibn Qudamah (may Allah have Mercy on him) said:

"Sha'awar ciki ita ce mafi lalacewa daga cikinsu duka, kuma ita ce ta sa Adam (amincin Allah ya tabbata a gare shi) ya fita daga Aljanna, kuma daga sha'awar ciki ne ake samun sha'awar jima'i da dukiya. Waɗannan suna haifar da matsaloli masu yawa, dukansu sakamakon biyan bukatar ci ne."

“The desire of the stomach is the most destructive of them all, and it is what caused Adam (peace be upon him) to exit Paradise, and from the desire of the stomach comes the desire for sex and wealth. These leads to many problems, all the result of satisfying one’s appetite.

‘Uqbah ar-Rasibi ya ce: “Na shiga wurin al-Hasan yana ci, sai ya ce: ‘Zo ka ci tare da ni.’ Na ce: ‘Na riga na ci har na kai ga ba zan ƙara ci ba.’ Sai ya ce: ‘Subhan Allah! Shin Musulmi yana ci har ya kai ga ba zai ƙara ci ba?!’” Cin abinci a matsakaici shi ne a ɗaga hannu daga teburin abinci alhali har yanzu mutum yana ɗan jin yunwa. Wannan yana ƙarfafa jiki kuma yana kare daga cututtuka, saboda irin wannan mutum ba ya kama abinci sai dai idan yana jin yunwar sa, kuma yana ɗaga hannunsa baya alhali har yanzu yana jin yunwar sa. Sai dai, cin abinci kaɗan shi ma yana iya raunana ka, kuma wasu mutane sun kasance cikin ƙarancin abin da suke ci har hakan ya sa suka yi sako-sako da wajibansu. Saboda jahilcinsu, sun ɗauka cewa wannan abu ne mai kyau alhali ba haka yake ba, domin waɗanda suka yabi tare da ƙarfafa yunwa suna nufin yunwar matsakaiciya wacce muka bayyana a sama.63

‘Uqbah ar-Rasibi said: “I entered upon al-Hasan while he was eating, and he said: “Come eat with me.” I said: “I have already eaten until I can eat no more.” He said: “Subhan Allah! Does the Muslim eat until he can eat no more?!”” Eating in moderation consists of raising one’s hands from the table while he is still a bit hungry. This strengthens the body and wards off disease, and this is because such a person does not reach for food unless he is hungry for it, and raises his hands back while he is still hungry for it. However, eating too little can also weaken you, and some people were so deficient in what they ate that this caused them to be lax in their obligations. Out of their ignorance, they thought this to be something good while this was not the case, since those who praised and encouraged hunger were referring to moderate hunger that we have described above.”63

Duk wannan yana komawa ne ga kasancewa mai taka-tsantsan a dukkan al'amura, kuma taka-tsantsan (wara') na daga cikin matsayan tafiya zuwa ga Allah, Maɗaukaki, kamar yadda Ibn al-Qayyim ya ce: "Annabi ﷺ ya haɗa dukkan abin da ya shafi taka-tsantsan a cikin jumla guda: 'Daga cikin kammalar Musulunci na mutum shi ne ya bar abin da ba ya shafe shi ba.'"64 Don haka, wannan ya haɗa da kada a yi magana a kan, ko kallo, ko saurare, ko taɓa, ko tafiya zuwa, ko tunani a kan abin da ba ya shafe mutum ba, da kuma duk wani motsi na waje ko na ciki da ba ya shafe mutum ba. Don haka, wannan magana ta isa ta nuna yadda ake taka-tsantsan, kuma Ibrahim bin Adham ya ce: "Taka-tsantsan shi ne barin duk abin da ake shakka a kansa, kuma barin abin da ba ya shafe ka shi ne barin duk abin da ba ka buƙata."65

All of this revolves around being cautious in all affairs, and cautiousness (wara’) is from the stations of the journey to Allah, the Exalted, as Ibn al-Qayyim said: “And the Prophet (peace be upon him) combined everything related to cautiousness in one phrase: “From the perfection of a man’s Islam is that he leaves that which does not concern him.”64 So, this includes not talking about, looking at, listening to, touching, walking towards, or thinking about that which doesn’t concern him, as well as involving any other outer or inner movements that are of no concern to one. So, this statement is more than enough to illustrate how to be cautious, and Ibrahim bin Adham said: “Cautiousness is to abandon anything doubtful, and to leave what does not concern you is to leave anything you don’t need.””65

Kuma ainihin ma'anar taka-tsantsan shi ne barin abin da ke da shakka, kuma Manzon Allah ﷺ ya ƙarfafa wannan a cikin hadisin An-Nu'man bin Bashir: "Halal a bayyane yake, haram kuma a bayyane yake, kuma a tsakanin su akwai abubuwan shakka. Duk wanda ya bar abin da yake zargin zunubi ne, zai nisanta daga abin da yake zunubi ainihi, kuma duk wanda ya yi ƙarfin hali ya fāɗa cikin abin da yake zargin zunubi ne, zai fāɗa cikin abin da yake zunubi ainihi. Zunubai iyaka ne da Allah ya sanya, kuma duk wanda ya yi ta kewaye iyaka, zai ƙetare ta."66

And the essence of cautiousness is to leave what is doubtful, and the Messenger of Allah (peace be upon him) encouraged this in the narration of an-Nu’man bin Bashir: “The permissible is clear and the forbidden is clear, and between them are doubtful matters. So, whoever leaves what he suspects is sin will be farther from what actually is sin, and whoever is bold enough to fall into what he suspects is sin will fall into what actually is sin. Sins are the boundary that Allah has placed, and whoever hovers around a boundary will cross it.”66

Al-Baghawi ya ce:

al-Baghawi said:

Wannan hadisi yana da muhimmanci sosai idan ana maganar taka-tsantsan. Yana nuni da cewa idan mutum ya rikice game da halaccin ko haramcin wani al'amari, kuma babu abin da zai koma gare shi, to mai taka-tsantsa shi ne wanda ya bar shi, domin idan bai bar shi ba, ya ci gaba da aikatawa, ya mai da shi al'ada, to zai jawo shi zuwa ga abin da aka haramta.

“This hadith is an essential one when it comes to cautiousness. It says that if someone is confused as to the permissibility or prohibition of a matter and has nothing to refer to, the cautious one is he who abandons it, because if he doesn’t abandon it, proceeds with it, and makes it a habit, it will drag him into what is prohibited.

Yawancin al'amura masu shakka za a iya raba su gida biyu. Nau'i na farko shi ne wanda babu wata hujja da za a iya cimma hukuncin halal ko haram a kansa, kuma irin wannan yanayi yana bukatar mutum ya bar wannan aikin. Nau'i na biyu kuwa, shi ne inda akwai hujja bayyananniya da tushe da za a iya yanke hukuncin cewa wannan al'amarin halal ne ko haram. A wannan yanayi, ya kamata mutum ya tsaya kan abin da aka tabbatar, kuma kada ya karkata daga hukuncin asali sai da ilimi tabbatacce. Misali, idan mutum ya yi alwala domin sallah sannan ya yi shakka ko ya karya alwalarsa, to sai ya yi sallah muddin bai tabbatar da cewa ya karya alwalar ba. Haka kuma, idan mutum ya sami ruwa a cikin hamada wanda bai tabbata ko tsarkake ne ba, to ya tsaya kan ka'idar asali cewa ruwa tsarkake ne, ya riki hakan da karfi, kuma kada ya fada cikin rudun shedanu.67

Most doubtful matters can be divided into two types. The first type is that which has no reference for which one reach a ruling of halal or haram, and such a case warrants that the person leave off that action. As for the second type, this is where there is a reference and clear basis for declaring that matter either halal or haram. In this case, one should stick to what is established, and should not digress from the basic ruling except with certain knowledge. For example, if a man purifies himself for the prayer and then has doubt as to whether or not he nullified his ablution, he is to pray so long as he isn’t certain that he nullified his ablution. Also, if one finds some water in the desert that he is not sure is pure, he should stick to the basic principle of water being pure, hold firm to this, and not fall for the devilish whisperings.”67

Ibn Hajar (Allah ya yi masa rahama) ya ce:

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

"Halal bayyananne ne, haramun kuma bayyananne ne" yana nuna cewa hukunce-hukuncen shari'a sun kasu kashi uku, domin kowane al'amari ko dai akwai nassi bayyananne da ke nuna falalarsa da gargadi game da barin sa, ko kuma akwai nassi bayyananne da ke nuna cutarsa da gargadi game da shiga cikinsa, ko kuma babu wani nassi bayyananne da ke nuna ko daya daga cikin biyun. Saboda haka, kashi na farko shi ne abin da yake halal a fili, kashi na biyu shi ne abin da yake haram a fili. Lokacin da Annabi ﷺ ya ce "halal bayyananne ne," yana nufin cewa ba ya bukatar wani karin bayani, kuma abu ne sananne ga kowa. Kashi na uku kuwa shi ne abin da yake shubuha, ba a bayyana ba ga wanda ke tsoron Allah, ta yadda ba ya san ko halal ne ko haram. A irin wannan hali, ya kamata mutum ya guji wannan aikin, domin idan a gaskiya haram ne, ya zabi hanya mai aminci, kuma idan a gaskiya halal ne, ana masa lada saboda barinsa da wannan niyya.68

“”The permissible is clear, and the forbidden is clear” shows that the rulings are divided into three categories, because each matter either has a clear text showing its virtue and a warning from abandoning it, a clear text showing its harm and a warning from falling into it, or no clear text indicating either of the two. So, the first is what is clearly halal, and the second is what is clearly haram. When he (peace be upon him) said that “the permissible is clear,” he meant that it does not need any additional clarification, and that it is something known to all. As for the third, it is what is ambiguous and unclear to the one who fears it, such that he doesn’t know if it is halal or haram. In this case, the person should avoid this action, because if it actually is haram, he has taken the safe route, and it is actually halal, he is rewarded for abandoning it with this intention.”68

"Don haka, mai neman ilimi ya zama mai taka tsantsan a dukkan al'amuran rayuwarsa, kuma ya kasance mai matukar kula da abincinsa, abin sha, tufafinsa, da gidansa, cewa duk sun halatta ta kowane fanni. Ya kamata ya yi amfani da wannan ka'ida ga duk abin da shi da iyalinsa suke bukata a rayuwa, don ya cika zuciyarsa da haske, ya kuma shirya kansa domin shan hasken ilimi da amfana da shi."

“So, the seeker of knowledge should be cautious in all aspects of his life, and should be particular about his food, drink, clothing, and housing being permissible in all aspects. He should apply this concept to everything that he and his family need in life, so that he can fill his heart with light and condition himself for soaking up the light of knowledge and benefiting from it.

Bai kamata ya zama ba ya karkata ga halatta wani abu ta atomatik muddin yana iya yin taka-tsantsan kuma bai buƙaci wannan abu ba. Haka kuma kada ya yi ta shiga cikin abubuwan halal. Maimakon haka, ya kamata koyaushe ya nemi ya kasance a matsayi mafi girma, ya bi sawun malamai nagari na zamanin baya, waɗanda suke yin taka-tsantsa sosai ko da a cikin abubuwan da suka tabbatar halal ne. Wanda ya kamata ya fi ƙoƙarin kwaikwaya da bi shi ne Annabinmu Muhammad ﷺ, Manzon Allah, wanda ba zai ci ko dabino ɗaya da ya samu a hanya ba saboda tsoron cewa daga sadaka ne, duk da cewa yiwuwar hakan ba ta da yawa. Ya kamata a bi malamai masu ilimi a kuma kwaikwaye su, kuma idan ba su yin taka-tsantsa, to wa zai yi?69

He should not automatically lean towards something being permissible so long as he can exercise caution and does not need that thing. He should also not indulge in the permissible things. Rather, he should always seek to be at a higher level and follow in the footsteps of the righteous scholars of the past, who used to exercise great caution even in those things they judged to be permissible. The one he should most strive to imitate and follow is our Prophet Muhammad, the Messenger of Allah (peace be upon him), who would not even eat a date that he found on the road out of fear that it was from charity, even though it was quite improbable that it was. The people of knowledge should be followed and imitated, and if they don’t exercise caution, who will?”69

Anas (Allah ya yarda da shi) ya ruwaito cewa Annabi ﷺ ya ci karo da dabino da ya fado daga bishiya, sai ya ce: "Da ba don tsoron cewa sadaka ce ba, da na ci shi,"70 da kuma Abu Hurairah (Allah ya yarda da shi)

Anas (may Allah be Pleased with him) narrated that the Prophet (peace be upon him) came across a date that had fallen from a tree, and said: “Were it not for the fact that it could be charity, I would’ve eaten it,”70 and Abu Hurayrah (may Allah be Pleased with him)

An rawaito cewa Manzon Allah (tsira da amincin Allah su tabbata a gare shi) ya ce: "Lalle ni, idan na koma wurin iyalina sai na tarar da dabino ya fado kan gadona. Sai na ɗauke shi zuwa bakina don in ci, sai kuma na ji tsoro cewa watakila sadaka ce. Sai na ajiye shi."ﷺ Ibn Hajar ya ce: "A nan, Annabi (tsira da amincin Allah su tabbata a gare shi) ya ambaci musamman cewa ya same shi a kan gadonsa. Da wannan, ya ƙi ci daga cikinsa saboda taka-tsantsan,"ﷺ, an-Nawawi kuma ya ce: "Wannan hadisi ya ƙunshi misali na taka-tsantsan, domin ba a haramta wannan dabino ba saboda kawai zato cewa daga sadaka ne. Maimakon haka, an bar shi ne saboda taka-tsantsan."ﷺ73

narrated that the Messenger of Allah (peace be upon him) said: “Verily, I turn to my family and find a date fallen on my bed. I raise it to my mouth to eat it, and then fear that it might be charity. So, I put it down.”71 Ibn Hajar said: “Here, the Prophet (peace be upon him) specifically mentioned that he found it on his bed. With this, he refused to eat it out of caution,”72 and an-Nawawi said: “This hadith contains an example of caution, as this date was not forbidden by mere suspicion that it was from the charity. Rather, it was left out of caution.”73

- Ambaton Allah - Kuma abu mafi muhimmanci da ya kamata dalibin ilmi ya kula da shi shi ne ambaton Allah a cikin dukkan hali, domin ambatonsa ita ce babbar kofa da kuma hanya mafi kyau zuwa ga abin da mutum yake nema. Duk wanda ya juya daga gare ta, to lallai an hana shi dukkan alheri, kuma ya karkata daga tafarki madaidaici. Duk wanda aka shiryar zuwa gare ta, to lallai an shiryar da shi da gaske, kuma an jagorance shi da mafi kyawun shugaba da mai shiryarwa.

- Remembrance of Allah - And the most important thing that the student of knowledge should be particular about is to remember Allah in all situations, as remembrance of Him is the greatest door and best path to what one seeks. Whoever turns from it has indeed been prevented from all good, and has deviated from the correct path. Whoever is guided to it has been truly been guided, and has been led by the best leader and guide.

Ibn al-Qayyim ya ce:

Ibn al-Qayyim said:

Yin hanzari zuwa ga Allah da dogara gare Shi, da yardar Shi, da cika zuciya da soyayyar Shi, da yawan tuna Shi, da jin farin ciki da murna da sanin Shi – duk waɗannan lada ne nan take, aljanna ta duniya, da kuma rayuwar da rayuwar sarakuna ba za ta iya kwatantuwa da ita ba. Na ji Shaikhul-Islam Ibn Taimiyya (Allah ya yi masa rahama) yana cewa: “Lalle akwai aljanna a duniya. Duk wanda bai shiga cikinta ba, ba zai shiga Aljannar Lahira ba.” Ya taba cewa da ni: “Me abokan gābana za su iya yi mini? Aljannata da lambunata suna cikin ƙirjina, kuma suna tare da ni duk inda na je. Ɗaurina shi ne keɓewata da Allah, kisana shahada ne, kuma korata daga ƙasata yawon buɗe ido ne.” Allah Ya san cewa ban taba ganin wani wanda rayuwarsa ta fi tsafta ba fiye da shi, duk da abin da yake fuskanta na wahala da rashin hutawa da natsuwa, da ɗaurinsa da tsoron a kashe shi. Duk da haka, ya rayu rayuwa mafi tsafta, yana da zuciya mafi ƙarfi da buɗewa, ya fi kowa farin ciki a ruhi, kuma fuskarsa tana haskakawa da walƙiyar jin daɗi.

“Rushing towards Allah and depending on Him, being pleased with Him, filling the heart with love of Him, constantly remembering Him, feeling happiness and joy with knowing Him – all of these are instantaneous rewards, a paradise of this world, and a life that the lives of kings cannot even compare to. I heard Shaykh al-Islam Ibn Taymiyyah (may Allah have Mercy on him) say: “Indeed, there is a paradise in this world. Whoever doesn’t enter it will not enter the Paradise of the Hereafter.” And he once said to me: “What can my enemies do to me? My paradise and garden are in my chest, and they are with me wherever I go. My imprisonment is my privacy with Allah, my killing is martyrdom, and my expulsion from my homeland is tourism.” And Allah Knows that I never saw anyone with a purer life than him despite what he was experiencing of hardship and lack of relaxation and rest, and despite his imprisonment and fear of being killed. With all of this, he lived the purest life, had the strongest and most open heart, was happiest in spirit, and had a face that emanated the brightness of delight.

Sa'ad da muka ji tsoro, muka yi tunani mai ɓacin rai, muka ji kamar duniya tana shaƙe mu, za mu yi gaggawar zuwa wurinsa. Kawai da ganinsa da jin maganarsa, duk wannan zai koma natsuwa, tabbaci da kwanciyar hankali. Saboda haka, tsarki ya tabbata ga Wanda ya ba bayinsa damar ganin Aljannarsa kafin su haɗu da Shi, ya buɗe musu ƙofofinta a wannan rayuwa, yana ba su daga ɗanɗanonta da iskarta mai daɗi, waɗanda suka sadaukar da ƙarfinsu wajen nema da yin gasa a kansu.

When we were frightened, had desperate thoughts, and felt as if the world was choking us, we would rush to him. Simply by seeing him and hearing his words, this would all turn into relaxation, certainty, and assurance. So, glory to the One who allowed His slaves to witness His Paradise before meeting Him and opened for them its doors in this life, giving them from its taste and sweet breeze that they have been dedicating their strength to seeking and competing for.

Wasu daga cikin malamai sun ce: "Da sarakuna da 'ya'yansu sun san abin da muke fuskanta, da sun yi yaƙi da mu da takobi saboda shi." Wani kuma ya ce: "Mutanen wannan duniya suna cikin rashi. Sun bar wannan duniya ba tare da sun ɗanɗana mafi daɗin abin da ke cikinta ba!" Aka tambaye shi: "Menene wannan?" Ya ce: "Son Allah, sanin Shi, da yawan ambaton Shi." Don haka, son Allah, ilimi game da Shi, da ci gaba da ambaton Allah (zikiri), karkata zuwa gare Shi, jin natsuwa tare da Shi, zabar Shi kaɗai domin so, tsoro, bege, dogara, da kulawa – har Shi kaɗai ya zama babban abin damuwa da hankalin bawa da burinsa – shi ne aljannar wannan duniya da jin daɗinta wanda babu wani jin daɗi da zai kai shi, kuma shi ne farin cikin idanun waɗanda suke son Allah, da rayuwa ta gaskiya ga waɗanda suka san Shi.74

And some of the people of knowledge would say: “If the kings and their sons knew what we were experiencing, they would have fought us with swords over it.” Another said: “The people of this world are deprived. They left this world without tasting the sweetest thing in it!” It was asked of him: “And what is that?” He said: “Love of Allah, knowing Him, and remembering Him.” So, love, knowledge, and constant remembrance (dhikr) of Allah, leaning to Him, feeling tranquil with Him, singling Him out for love, fear, hope, dependence, and attention – such that He alone is the main concern and preoccupation of the slave and his goals – is the paradise and delight of this world that no other delight can compare to, and it is the coolness of the eyes of those who love Allah, and true life for those who know Him.”74

Ibn al-Qayyim ya ci gaba da cewa:

Ibn al-Qayyim continued:

“Kuma na taba kasancewa tare da Shaikhul Islami Ibn Taimiyya a wata rana, lokacin da ya yi sallar Asuba. Ya zauna bayan haka yana ambaton Allah har zuwa tsakar rana, sai ya juyo gare ni yana cewa: “Wannan shi ne abincina. Idan ban samu wannan abincin ba, ba zan sami kuzari ba,” ko kuma wani abu makamancin haka. Kuma ya taba gaya mani: “Ban taba barin yin zikiri ba sai da niyyar adana kuzari domin in huta, don in shirya domin yin ƙarin zikiri,” ko kuma wani abu makamancin wannan ma’ana.”75

“And I was with Shaykh al-Islam Ibn Taymiyyah once when he prayed Fajr. He sat afterwards remembering Allah until midday, and turned to me, saying: “This is my nourishment. If I do not receive this nourishment, I will have no energy,” or something to this effect. And he said to me once: “I never leave off making dhikr except with the intention of saving up my energy to rest myself in order to prepare for more dhikr,” or something close to this in meaning.”75

Babu shakka zuciya tana tsatsa kamar yadda tagulla, azurfa da sauran karafa suke tsatsa, kuma ana goge ta da zikiri, domin zikiri zai tsabtace ta har ta zama mai haske kamar madubi. Idan kuwa aka bar ta, sai ta sake yin tsatsa, amma idan ka ambaci Allah, sai a sake goge ta.

“And there is no doubt that the heart becomes rusted just like copper, silver, etc. do, and it is polished with dhikr, as dhikr will clean it until it is left as shiny as a mirror. If it is left, it once again becomes rusty, and if you remember Allah, it is once again polished.

Zuciya tana yin tsatsa saboda abubuwa biyu: rashin kula da zunubi, kuma tana gogewa da abubuwa biyu: tuba da zikiri. Saboda haka, duk wanda ya fi yawan rashin kula, to zai fi samun tsatsa a zuciyarsa, kuma yawan tsatsar zai dace da yawan rashin kulansa.

And the heart becomes rusted because of two things: heedlessness and sin, and it becomes polished with two things: repentance and dhikr. So, whoever is heedless more often will have more rust on his heart, and the amount of rust will be in accordance with how heedless he is.

Idan zuciya ta yi tsatsa, mai ita ba zai iya ganin abubuwa yadda suke ba. Saboda haka zai ga ƙarya a matsayin gaskiya, gaskiya kuwa a matsayin ƙarya, domin idan tsatsa ta taru, takan haifar da hazo wanda ke hana shi ganin abubuwa yadda suke. Don haka idan tsatsa ta taru ta baƙanta zuciya, fahimta da iya tunani sun lalace, ba zai karɓi gaskiya a matsayin gaskiya ba, kuma ba zai ƙi ƙarya a matsayin ƙarya ba. Wannan ita ce babbar azaba da za ta iya sauka a kan zuciya.

If the heart becomes rusted, its owner will not be able to see things for what they are. So, he will see falsehood as truth and truth as falsehood, because when the rust builds up, it causes a fog that prevents him from seeing things as they are. So, if the rust builds up and blackens the heart, his understanding and comprehension become ruined, he will not accept the truth as truth, and will not reject falsehood as falsehood. This is the greatest form of punishment that can afflict the heart.

Duk wannan yana samuwa ne daga gafala da bin son rai, domin suna kashe hasken zuciya kuma suna makantar da ita.

This all stems from heedlessness and the following of one’s desires, as they put out the light of the heart and blind it:

"…kuma kada ka bi wanda muka sa zuciyarsa ta zama mai gafala daga ambaton Mu, kuma yake bin son zuciyarsa, kuma al'amarinsa ya zama ɓace."

{“…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.”}76

Don't translate... Sai dai idan bawan Allah yana so ya yi koyi da wani, to ya duba: shin mutumin nan yana cikin waɗanda suke ambaton Allah, ko kuwa yana cikin masu gafala? Shin sha'awarsa ce ke jagorantar sa, ko kuwa Wahayi ne ke jagorantar sa?

So, if the servant of Allah wants to imitate someone, let him see: is he from those who remember Allah, or is he from the heedless? Is he led by his desires, or by the Revelation?

Saboda haka, idan ya bi son zuciyarsa kuma yana cikin masu sakaci, to al'amarinsa ya lalace. An yi bayanin kalmar nan cewa tana nufin ɓata, wato abin da ya kamata ya yi, wanda zai kai shi ga shiriya da nasara, ya ɓace. An kuma yi bayaninta cewa tana nufin barnatarwa, wato ya ɓata abin da yake da shi. An kuma yi bayaninta cewa tana nufin hallaka, kuma an yi bayaninta cewa tana nufin adawa da gaskiya. Duk waɗannan ma'anoni suna kama da juna, kuma abin da ake nufi shi ne cewa Allah ya hana mu bin waɗanda ke da wannan halaye. Don haka mutum ya kamata ya duba malaminsa, abin koyi da shugabansa. Idan ya sami waɗannan halaye a cikinsa, ya kamata ya nisanci irin wannan mutum. Idan kuma ya sami wanda ya saba tuna Allah, yana bin Sunnah, al'amarinsa kuma ba ya lalacewa – a maimakon haka, yana yin aikinsa – to ya kamata ya riƙe wannan mutum da ƙarfi. Bambancin da ke tsakanin rayayye da matattu yana cikin batun tuna Allah kawai, domin bambanci tsakanin wanda ya tuna Ubangijinsa da wanda ba ya tunawa yana kama da bambancin tsakanin rayayye da matattu.77

So, if he is led by his desires and is from the heedless, his affair is lost. The word has been explained to mean lost, in that what he should be doing, and what will lead to his guidance and success, is lost. It has also been explained to mean wasted, in that he has wasted what he has. It has also been explained to mean destruction, and has been explained to mean opposition to the truth. All of these are similar in meaning, and the point is that Allah forbade us from obeying those who have these traits. So, a man should look to his teacher and example and leader - if he finds these traits in him, he should avoid him. If he finds one who is usually remembering Allah, following the Sunnah, and his affair is not lost – rather, he is doing his job – he should hold tightly to that person. The only difference between the living and the dead is in regards to the remembrance of Allah, because the difference between the one who remembers his Lord and the one who doesn’t is like the difference between the living and the dead.”77

Shaikhul Islam Ibn Taimiyya (Allah ya yi masa rahama) ya ce:

And Shaykh al-Islam Ibn Taymiyyah (may Allah have Mercy on him) said:

Wani lokaci, zan ci karo da bayanai ɗari daban-daban game da ayar Alƙur'ani guda ɗaya, sai in roƙi Allah ya ba ni ikon fahimtar su. Zan ce: "Ya Malamin Adamu da Ibrahim, koya mini!" Zan je wani masallaci da aka yi watsi da shi, in shafa fuskata a turɓaya, in roƙi Allah ina cewa: "Ya Malamin Ibrahim, koya mini."78

“Sometimes, I would come across a hundred different explanations for a single verse, and I would ask Allah to allow me to understand them. I would say: ‘O Teacher of Adam and Ibrahim, teach me!’ I would go to an abandoned mosque, rub my face in the dirt, and ask Allah, saying: ‘O Teacher of Ibrahim, teach me.’”78

Abu Musa al-Ash'ari (Allah ya yarda da shi) ya ruwaito cewa Manzon Allah ﷺ ya ce: "Misalin wanda ya ke ambaton Ubangijinsa da wanda ba ya ambatonsa kamar misalin rayayye da matattu,"79 kuma wannan ita ce riwayar al-Bukhari. Lafazin Muslim kuwa shi ne: "Misalin gidan da ake ambaton Allah a cikinsa da wanda ba a ambatonsa a cikinsa kamar misalin rayayye da matattu."80

Abu Musa al-Ash’ari (may Allah be Pleased with him) narrated that the Messenger of Allah (peace be upon him) said: “The likeness of the one who remembers his Lord and the one who doesn’t is like that of the living and the dead,”79 and this is al-Bukhari’s version. Muslim’s wording is: “The likeness of the house in which Allah is remembered and that in which He is not remembered is like that of the living and the dead.”80

Ash-Shawkani (Allah ya yi masa rahama) ya ce:

ash-Shawkani (may Allah have Mercy on him) said:

"Kuma wannan misali yana nuna kyakkyawan matsayi da daraja mai girma na mai ambaton Allah, yana nuna rayuwar da ake ba shi da ransa sakamakon hasken da ya kewaye shi da kuma ladan da ake ba shi. Haka kuma, yana nuna cewa wanda ya bar ambaton Allah – koda kuwa yana raye a zahiri – ba a ɗaukar sa a matsayin mai rai. Maimakon haka, ana kwatanta shi da matattu, waɗanda ba su ƙunshi komai daga cikin abubuwan da masu rai, waɗanda ke shagaltuwa da biyayya ga Allah Mai girma da ɗaukaka, suke ƙunshe da su. Abin da ke cikin wannan hadisi kuma yana cikin ayar: {"Shin wanda ya kasance matacce, sai Muka ba shi rai…"}81"

“And this parable shows the lofty beauty and noble virtue of the one who remembers Allah, and it shows the life that is granted to him and his soul as the result of the light he is surrounded with and the reward that he is granted. Likewise, it shows that the one who abandons the remembrance of Allah – even if he is literally alive – is not considered to be alive. Rather, he is likened to the dead, who do not contain any of what the living who are busy obeying Allah, the Mighty and Majestic, contain. And what is in this hadith is also in the verse: {“Is he who was dead, and We gave him life…”}81

Wannan yana nufin cewa kafiri an kwatanta shi da matattu, kuma shiryuwa zuwa Musulunci an kwatanta shi da rai.82

This means that the disbeliever is likened to the dead, and guidance to Islam is likened to life.”82

Kuma Al-Bukhari ya sanya wa wani babi nasa suna ‘Babi: Falalar Ambaton Allah.’ A cikinsa ya haɗa hadisin Abu Musa da aka ambata a baya, da kuma wannan hadisin na Abu Hurairah, inda Manzon Allah ﷺ ya ce:

And al-Bukhari titled one of his chapters ‘Chapter: the Virtue of Remembering Allah.’ In it, he included the aforementioned hadith of Abu Musa, as well as this hadith of Abu Hurayrah, in which the Messenger of Allah (peace be upon him) said:

Allah yana da Mala'iku da ke yawo a kan hanyoyi, suna neman waɗanda ke ambaton Allah. Idan sun sami waɗanda ke ambaton Allah, sai su yi kira: "Ku zo ku ga abin da kuke nema!" Sai Mala'iku su kewaye su da fukafukansu har zuwa sama.

“Allah has Angels who roam the roads, seeking out those who remember Him. So, if they find those who remember Allah, they call out: ‘Come see what you’re looking for!’ and the Angels encircle them with their wings up to the sky.

Sannan Ubangijinsu zai tambaye su – duk da cewa Yana sane fiye da su – “Me bayina suke faɗa?” Mala'iku su amsa: “Suna faɗin: Subhan Allah, Allahu Akbar, da al-hamdu lil-Lah.” Sai Allah ya ce: “Shin sun ganni ne?” Mala'iku su amsa: “A'a! Wallahi, ba su gan Ka ba.” Allah ya ce: “Yaya zai kasance idan sun gan Ni?” Mala'iku su amsa: “Idan sun gan Ka, za su bauta maka da ƙarin ibada, su yabe ka sosai, kuma su tsarkake Ka daga duk wata kamanceceniya da wani abu sau da yawa.” Allah zai ce: “Me suke roƙo daga gare Ni?” Mala'iku su amsa: “Suna roƙon Aljanna.” Allah ya ce: “Shin sun ganta ne?” Mala'iku sun ce: “A'a! Wallahi, ya Ubangijinmu! Ba su gan ta ba.” Allah ya ce: “Yaya zai kasance idan sun ganta?” Mala'iku sun ce: “Idan sun ganta, za su ƙara marmarinta, kuma su nemi ta da ƙarin himma.” Allah ya ce: “Daga me suke neman mafaka?” Mala'iku su amsa: “Suna neman mafaka daga Wuta.” Allah ya ce: “Shin sun gan ta ne?” Mala'iku sun ce: “A'a, wallahi, ya Ubangijinmu! Ba su gan ta ba.” Allah ya ce: “Yaya zai kasance idan sun gan ta?” Mala'iku sun ce: “Idan sun gan ta, za su gudu daga gare ta da sauri, kuma za su ji tsoronta sosai.” Sannan Allah ya ce: “Ina sanya ku shaidu cewa na gafarta musu.” Sai ɗaya daga cikin Mala'iku ya ce: “Akwai wani mutum a cikinsu, wane da wane, bai kasance ɗaya daga cikinsu ba. Kawai ya zo ne saboda wata buƙata tasa.” Sai Allah ya ce: “Waɗannan mutane ne da abokan zamansu ba za su baƙanta rai ba.”83

Then, their Lord asks them - though He Knows better than them – ‘What do My slaves say?' The Angels reply: ‘They say: subhan Allah, Allahu Akbar, and al-hamdu lil-Lah.’ Allah then Says: ‘Did they see Me?' ’ The Angels reply: ‘No! By Allah, they didn't see You.’ Allah Says: ‘How it would have been if they saw Me?’ The Angels reply: ‘If they saw You, they would worship You more devoutly and praise You more, and declare Your freedom from any resemblance to anything more often.’ Allah will Say: ‘What do they ask Me for?’ The Angels reply: ‘They ask You for Paradise.’ Allah Says: ‘Did they see it?’ The Angels say: ‘No! By Allah, O Lord! They did not see it.’ Allah Says: ‘How it would have been if they saw it?’ The Angels say: ‘If they saw it, they would have greater desire for it, and would seek it with greater zeal.’ Allah Says: ‘From what do they seek refuge?’ The Angels reply: 'They seek refuge from the Fire.’ Allah Says: ‘Did they see it?’ The Angels say: ‘No, by Allah, O Lord! They did not see it.’ Allah Says: ‘How it would have been if they saw it?’ The Angels say: ‘If they saw it, they would flee from it swiftly, and would have extreme fear of it.’ Then, Allah says: ‘I make you witnesses that I have Forgiven them.’ One of the Angels would then say: ‘There was such and such a person amongst them, and he was not one of them. Rather, he had just come for some need of his.’ Allah would then Say: ‘These are people whose companions will not be saddened.’”83

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

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

Abin da ake nufi da zikiri a nan shi ne mutum ya rika furta kalmomin da aka karfafa a fadi, kuma ya yi haka a koyaushe, kamar su: Subhan Allah (Tsarki ya tabbata ga Allah), Al-hamdu lil-Lah (Godiya ta tabbata ga Allah), La ilaha illa Allah (Babu abin bautawa da cancanta sai Allah), Allahu Akbar (Allah ne Mafi girma), La hawla wa la quwwata illa bil-Lah (Babu motsi da babu ƙarfi sai ga Allah), Bismil-Lah (Da sunan Allah), Hasbuna Allah wa ni'mal-Wakil (Allah ya isar mana, kuma shi ne mafi kyawon wakili), haka nan neman gafarar Allah, da addu'a domin alheri na duniya da na lahira.

“What is meant by remembrance here is that one pronounces the words that are encouraged to be said, and does this constantly, such as saying subhan Allah (glory be to Allah), al-hamdu lil-Lah (praise be to Allah), la ilah illa Allah (there is none worthy of worship except Allah), Allahu Akbar (Allah is the Greatest), la hawla wa la quwwata illa bil-Lah (there is no might nor power except with Allah), bismil-Lah (in the Name of Allah), hasbuna Allah wa ni’m al-Wakil (Allah is sufficient for us, and He is the best Disposer of our affairs), as well as seeking Allah’s Forgiveness, and supplicating for the good of this world and the next.

Zikirin Allah ya haɗa da aikata abin da Allah ya wajabta ko ya ƙarfafa, kamar karatun Alƙur'ani, karanta Hadisi, nazarin ilimi, yin nafilolin salloli, da sauransu. Haka kuma zikiri yakan faru da harshe, kuma mutum yana samun lada a kansa ko da bai san ma'anar abin da yake faɗa ba. Abin da ake buƙata shi ne kada ya nufi wani abu banda abin da yake nufi, kuma idan ya ƙara wa wannan furuci kasancewar zuciyarsa, wannan ya fi kyau. Idan kuma ya ƙara wa wannan fahimtar ma'anar wannan zikirin – abin da ya ƙunsa na girmama Allah da kore duk wani aibi daga gare Shi – wannan ya fi kyau har ma. Idan ya yi haka a lokacin kowane aiki na alheri – ko salla ce, ko jihadi, da sauransu – yana ƙara daraja ne kawai. Idan kuma ya juya gaba ɗaya zuwa ga Allah, yana mai ikhlasi a gare Shi wajen yin haka, wannan shi ne mafi kyau kuma mafi cika.84

The remembrance of Allah also includes doing that which Allah has obligated or encouraged, such as recitation of the Qur’an, reading Hadith, studying knowledge, praying optional prayers, etc. And dhikr sometimes occurs with the tongue, and the person gets rewarded for it without even having to know the meaning of what he is saying. Rather, he must not mean other than what it means, and if he adds to this pronouncement the presence of his heart, this is better. If he then adds to this the understanding of what this dhikr means - what it contains of the glorification of Allah and denying any shortcomings in Him - this is even better. If he does this during any righteous action – whether it is prayer, Jihad, etc. – it only increases in virtue. If he turns completely towards Allah and is sincere to Him in doing this, this is best and most complete.”84

"Misalin gidan da ake ambaton Allah a cikinsa da wanda ba a ambatonsa a cikinsa, kamar misalin mai rai da matattu ne," kamar yadda Muslim ya ruwaito. Ibn Hajar ya ce: "Abin da ake siffanta da kasancewa da gaske mai rai ko matacce shi ne mazaunin, ba gidan ba, kuma abin da aka nufa da siffanta gidan da rai ko mutuwa shi ne mazaunin sa yana raye ko yana mutuwa. Don haka, shi (ﷺ) ya misalta mutumin da yake ambaton Allah – wanda a zahiri ake yi masa ado da hasken rai, kuma a ciki ana yi masa ado da hasken ilimi – da mai rai, ya kuma misalta wanda baya ambaton Allah da gidan da ya lalace a zahiri da kuma a ciki. An kuma ce misalta shi da mai rai da matacce saboda yadda mai rai zai iya taimakon abokan sa ya cutar da makiyan sa, amma matacce ba zai iya ba."85

In regards to the hadith reported by Muslim: “The likeness of the house in which Allah is remembered and that in which He is not remembered is like that of the living and the dead,” Ibn Hajar said: “What is described as being truly alive or dead is the inhabitant, not the house, and what is intended by describing the house as alive or dead is that its inhabitant is alive or dead. So, he (peace be upon him) likened the person who remembers Allah – who is outwardly beautified with the light of life, and inwardly beautified with the light of knowledge – with one who is alive, and he likened the one who doesn’t remember Allah with the house that is outwardly and inwardly ruined. It was also said that the likeness to the living and dead was because of how the living person can help his allies and harm his enemies, while the dead cannot.”85

To haka, waɗanda ya kamata su riƙe da ƙarfi da hannun kamawa na zikiri su ne mutanen ilimi da masu neman sa. Su ne waɗanda ke tafiya da sauri, kuma ana shiryar da su daidai da shi zuwa ga manufar da suke nema; kuma da wani abu banda shi, ƙafafunsu za su yi nauyi, zukatansu za su yi tsatsa, kuma za su ɓace, kamar yadda aka faɗa:

So, those who should hold firmest to the handhold of dhikr are the people of knowledge and those who seek it. They are the ones who traverse swiftly and are rightly guided by it to the destination they seek, and with anything else, their feet would become sluggish, their hearts would become rusted, and they would become lost, as it was said:

Idan muka yi rashin lafiya, muna magance kanmu da tunawa da Kai * Kuma idan muka bar wannan tunawa na ɗan lokaci, sai mu shiga baƙin ciki…

If we become sick, we treat ourselves with Your remembrance * And when we leave this remembrance for a bit, we become depressed…