Mun riga mun taɓa cewa ya kamata ɗalibin ilimi ya ci kaɗan kuma daga abin da yake halal. "Hanyar horar da kai don shawo kan sha'awar ciki ita ce a saba da gamsuwa da kaɗan. Saboda haka, ya kamata mutum ya rage yawan abincinsa a hankali, a hankali, har sai ya kai matsakaicin matsayi, kuma mafi kyawun al'amura su ne waɗanda ke cikin matsakaici."

We previously touched upon the fact that the student of knowledge should eat little and from what is halal, “and the way to train oneself to overcome the desire of the stomach is to get used to being satisfied with little. So, one should slowly and gradually reduce his food intake so that he arrives at a moderate level, and the best of affairs are the moderate ones.

Ya rage kansa har ya kai ga abin da zai isa kawai har ba zai hana shi ibada ba, kuma yana iya kiyaye ƙarfinsa. Bai kamata ya ji yunwa ko koshi ba. Sai a lokacin ne jikinsa zai zama lafiyayye, burinsa zai yi tsayi, kuma lamirinsa zai zama tsarkakakke. Idan ya ci fiye da haka, za a tilasta masa yin barci fiye da kima, kuma hankalinsa zai ragu.86

He cut himself down to just enough that he is not prevented from worship, and is able to preserve his strength. He should feel neither hungry nor full. Only then will his body become healthy, his aspirations high, and his conscience clear. If he eats any more than this, he will be driven to sleep more, and will have lower intellect.”86

Kasancewar abincinku halal wajibi ne ga kowane Musulmi, kuma ya fi wajibi ga dalibin ilimi, domin dalibin ilimi shi ne ginshiki wajen sanin abin da yake halal da abin da yake haram, kuma mun riga mun taba batun taka-tsantsan game da abinci da abin sha, da yadda Annabi ﷺ ya ki cin dabino da ya samu a kan gadonsa saboda tsoron cewa daga sadaka ne, tun da sadaka ba ta halatta a gare shi ba ﷺ.

As for your food being halal, this is required of every Muslim, and is even more required of the student of knowledge, as the student of knowledge is the bastion of knowledge of what is halal and haram, and we’ve already touched upon the issue of caution when it comes to food and drink, and how the Prophet (peace be upon him) held back from eating a date that he found on his bed out of fear that it was from the charity, since charity was not permissible for him (peace be upon him).

Saboda haka, mai neman ilimi yana shagaltuwa sosai har ba ya tunanin abinci da abin sha, kuma wanda ya ga ta bayan kyalli na wannan rayuwa ba zai yi kiba ba. Maimakon haka, kwazonsa yana sa shi mantawa da cin abinci sosai. Ga Shaykh al-Islam Ibn Taymiyyah, wanda "ba a taɓa jin shi yana neman abinci ba – ko abincin rana ko na dare – komai tsawon lokacin da ya shagaltu da wani al'amari da ya shafi ilimi da aiki. Maimakon haka, wani lokaci za a ba shi abinci, sai ya bar shi na dogon lokaci kafin ma ya juya gare shi, kuma idan ya ci daga cikinsa, sai ya ci ƙananan lomomi kawai. Ba ya taɓa ambaton daɗin duniya, kuma ba ya magana ko tambaya game da ita. Maimakon haka, duk damuwarsa da maganarsa tana cikin neman Lahira da abin da zai iya kusantar da shi ga Allah, Maɗaukakin Sarki."87

So, the student of knowledge is too busy to think of food and drink, and the one who sees through the glitter of this life will not be fat. Rather, his passion makes him forget to eat a lot. Here is Shaykh al-Islam Ibn Taymiyyah, who “was never heard asking for food - dinner or supper – no matter how long he remained busy with some matter related to knowledge and action. Rather, he would sometimes be given food that he would leave for a long time before even turning to it, and if he ate from it, would only eat small bits. He would never mention the delights of this world, and would never speak or ask about it. Rather, all of his concern and conversation was in seeking the Hereafter and what could bring him closer to Allah, the Exalted.”87

An-Nu'man bin Bashir ya ruwaito cewa 'Umar bin al-Khattab (Allah ya yarda da su duka biyu) yana ambaton talaucin da mutane suka shiga, yana cewa: "Na ga Manzon Allah ﷺ yana shafe dukan yini cikin damuwa saboda yunwa, domin bai iya samun ko da mummunan nau'in dabino ba da zai cika cikinsa da shi."88

an-Nu’man bin Bashir narrated that ‘Umar bin al-Khattab (may Allah be pleased with them both) was mentioning the poverty that the people had become stricken with, saying: “I saw the Messenger of Allah (peace be upon him) spend the whole day upset because of hunger, as he could not get even low quality dates with which to fill his stomach.”88

Abu Hurairah ya wuce wani rukuni na mutane da suke cin tunkiya da aka gasa, sai suka gayyace shi ya zauna ya ci tare da su. Ya ƙi, yana cewa: "Manzon Allah ﷺ ya bar wannan duniya bai ma ƙoshi da burodin sha'ir ba."89

Abu Hurayrah passed by a group of people who were eating a roasted sheep, and they invited him to sit and eat with them. He refused, saying: “The Messenger of Allah (peace be upon him) left this world without even satisfying his hunger with barley bread.”89

Anas bin Malik (Allah ya yarda da shi) ya ce: "Annabi ﷺ bai taɓa cin abincinsa a kan teburin cin abinci ko a cikin farantin kowa ba, kuma bai taɓa cin burodi mai sirara, wanda aka gasa sosai ba har ya rasu."90

And Anas bin Malik (may Allah be Pleased with him) said: “The Prophet (peace be upon him) never ate his meals at a dining table or in an individual plate, and he never ate thin, well-baked bread until he died.”90

Game da barci kuwa: "Ɗalibin ilimi ya rage shi gwargwadon iyawarsa muddin bai cutar da jikinsa da hankalinsa ba, kuma kada ya yi barci fiye da sa'o'i takwas a dare – wato kashi ɗaya cikin uku na lokacinsa – idan kuma yana iya yin barci ƙasa da haka, to ya yi hakan."91

As for sleeping: “The student of knowledge should reduce it as much as he can without hurting his body and mind, and he should not sleep more then eight hours a night – one third of his time – and if he is able to sleep less than this, he should.”91

Az-Zarnuji (Allah ya yi masa rahama) ya ce:

az-Zarnuji (may Allah have Mercy on him) said:

Al-Hasan bin Ziyad ya fara karatu yana da shekara 80, kuma tsawon shekara arba'in, bai taba yin barci duka dare a kan gadonsa ba, kuma Muhammad bin al-Hasan ash-Shaybani ba ya yin barci da dare.

“al-Hasan bin Ziyad began studying at the age of 80, and for forty years, he did not sleep an entire night on his bed, and Muhammad bin al-Hasan ash-Shaybani would not sleep at night.

Yana sanya littattafansa a gabansa, idan ya gaji da wani littafi, sai ya koma wani. Haka kuma yana sanya kwano na ruwa a gabansa, wanda yake amfani da shi don kada barci ya kwashe shi, yana cewa: "Barci yana zuwa ne daga zafi, kuma dole ne a kore shi da ruwan sanyi."92

He would place his books in front of him, and if he became bored of one book, he’d move on to another. He would also place in front of him a container of water that he’d use to keep himself awake, saying: “Sleep comes from heat, and one must repel it with cold water.””92

Kuma Abu Hurairah ya ruwaito cewa Annabi ﷺ ya ce: "Idan ɗayanku ya kwanta barci, Shaiɗan yana ɗaure ƙulli uku a bayan wuyansa, yana rufe kowane ƙulli da cewa: 'Dare ya yi tsawo a gare ka, don haka ka yi barci.' Saboda haka, idan ya farka ya ambaci Allah, ɗaya daga cikin ƙullin yana sakewa. Idan ya yi alwala, ƙulli biyu suna sakewa. Idan kuma ya yi salla, dukkan ƙullan suna sakewa, kuma da safe zai kasance mai kuzari da kyakkyawan yanayi."

And Abu Hurayrah narrated that the Prophet (peace be upon him) said: “When any one of you goes to sleep, Satan ties three knots at the back of his neck, sealing each knot by saying: ‘You have a long night. So, sleep.’ So, if one wakes up and mentions Allah, a knot is loosened. If he performs ablution, two knots are loosened. And if he prays, all the knots will be loosened, and in the morning he will be active and in a good mood.

Game da rage yawan magana, Annabi ﷺ ya ce: "Duk wanda ya yi imani da Allah da Ranar Lahira, to ya faɗi abin alheri ko ya yi shiru."99

As for reducing your level of speech, the Prophet (peace be upon him) said: “Whoever believes in Allah and the Last Day, let him say what is good or remain silent.”99

An-Nawawi ya ce:

an-Nawawi said:

Wannan yana nufin cewa idan mutum yana son ya faɗi wani abu, ya kamata ya yi tunani ko abin da yake so ya faɗa tabbas yana da kyau kuma abin yabo ne, wajibi ne, ko kuma abin ƙarfafawa ne. Idan haka ne, ya faɗa. Idan bai ga cewa yana da kyau kuma abin yabo ba, kada ya faɗa, ko abin haramun ne, abin ƙi ne, ko kuma halal ne – duk daya suke. A wannan yanayi, ya kamata a guji maganar da aka saba halatta saboda tsoron cewa tana iya kaiwa ga maganar haram ko abin ƙi, kuma wannan yana faruwa sau da yawa. Bisa wannan hadisi, Al-Imam Ash-Shafi'i (Allah ya yarda da shi) ya ce idan kana son faɗar wani abu, to bari ya yi tunani. Idan ka tabbatar babu cuta a ciki, to ka yi magana.

“This means that if one wants to say something, he should to whether what he wants to say is definitely good and praiseworthy, obligatory or encouraged. If so, he should say it. If he doesn’t see that it is good and praiseworthy, he should not say it, whether it is forbidden, disliked, or permissible – they are all the same. In this case, speech which is normally allowed should be avoided out of fear that it can lead to forbidden or disliked speech, and this happens a lot. Based on this hadith, al-Imam ash-Shafi’i (may Allah be Pleased with him) said that if you wish to say something, let him think. If you conclude that there is no harm, speak.

"Idan ka tabbatar cewa kalamanka za su haifar da cutarwa, to kada ka yi magana."100

If you conclude that your words will bring about harm, do not speak.”100

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

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

"Kuma wannan yana daga cikin ikonsa (ﷺ) na haɗa ma'anoni masu yawa cikin kalmomi kaɗan, domin kowace magana tana da kyau, ko mara kyau, ko kuma tana karkata zuwa ɗayan biyun. Cikin maganar kirki akwai duk abin da ya wajaba ko abin da aka ƙarfafa, kuma ya halatta wannan magana duk da nau'o'inta daban-daban, da kuma duk abin da zai iya kaiwa zuwa gare ta. Amma game da magana mara kyau ko wadda take iya kaiwa ga abin da ba shi da kyau, ya umarce mu da mu yi shiru idan muna son mu shiga cikinta."

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

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

"Zunubban harshe suna da yawa. Suna da wani dandano a cikin zuciya, kuma suna fitowa daga dabi'ar mutum. Babu hanyar da za a tsira daga hatsarinsu sai dai a yi shiru. Abu ad-Darda' (Allah ya yarda da shi) ya ce: "Ku yi amfani da kunnuwanku fiye da bakinku, domin an ba ku kunnuwa biyu da baki guda don ku fi saurare fiye da magana," kuma Makhlad bin al-Husayn ya ce: "Tsawon shekara hamsin, ban taba furta kalma guda da nake nadama a kanta ba." Dangane da zunuban harshe kuwa, sune:"

“The sins of the tongue are many. They have a certain taste in the heart, and they spring forth from a person’s nature. There is no way to be saved from their danger except to remain silent. Abu ad-Darda’ (may Allah be Pleased with him) said: “Use your ears more than your mouth, as you were given two ears and one mouth so that you’d listen more than you talk,” and Makhlad bin al-Husayn said: “For fifty years, I haven’t spoken a single word that I regret.” As for the sins of the tongue, they are:

• Yin magana game da abin da ba ya shafe ka ba:

• Speaking about what does not concern you:

Ka sani cewa wanda ya daraja lokacinsa ba zai ɓata shi a cikin abin da ba zai amfane shi ba, kuma wannan fahimta ce da ke wajabta kame harshe daga abin da ba ruwansa da shi. Wannan ya faru ne saboda wanda ya bar ambaton Allah ya kuma shagala da abin da ba ruwansa da shi, yana kama da wanda zai iya sayen lu'u-lu'u mai daraja, sai ya sayi laka maimakon haka, kuma wannan asarar rayuwa ce.

Know that he who values his time will not waste it in what doesn’t benefit him, and this is a realization that mandates the imprisonment of the tongue from what is of no concern to him. This is because the one who leaves off the remembrance of Allah and instead busies himself with what doesn’t concern him is like the one who is able to buy a gem, and instead buys some mud, and this is the loss of a lifetime.

An aka ce wa Luqman (amincin Allah ya tabbata a gare shi): "Yaya ka zama mai hikima haka?" Ya amsa da cewa: "Ba na neman abin da ba na bukata, kuma ba na magana game da abin da ba ya shafe ni ba." An kuma ruwaito cewa Luqman (amincin Allah ya tabbata a gare shi) ya shiga wurin Dawud (amincin Allah ya tabbata a gare shi) yana tara sulkensa. Ya yi mamaki da abin da yake gani, kuma ya so ya tambaya abin da yake yi. Sai dai hikimarsa ta hana shi yin hakan.

It was said to Luqman (peace be upon him): “How did you become so wise?” He replied: “I do not ask for what I don’t need, and I don’t speak about what doesn’t concern me.” And it was narrated that Luqman (peace be upon him) entered upon Dawud (peace be upon him) while he was putting together his armor. He was amazed at what he was seeing, and wanted to ask what he was doing. However, his wisdom prevented him from doing so.