Allah ya bayyana a cikin Littafinsa – kuma Shi ne Ubangijin zukata, kuma Masani ne ga abin ɓoye – cewa tunatarwa ba ta farkar da kowa ba, kuma ba ta amfanar da duk wanda ya ji ta ba.

Allah clarified in His Book – and He is the Lord of the hearts, and the Knower of the Unseen – that a reminder does not awaken everyone, and it does not benefit all who hear it.

Maimakon haka, akwai sharuɗɗa da takurawa game da wannan.

Rather, there are conditions and restrictions to this:

"Hakika a cikin haka akwai tunatarwa ga wanda yake da zuciya, ko kuma ya saurara alhali yana mai nutsuwa."128

{“Verily, therein is indeed a reminder for he who has a heart or gives ear while he is heedful.”}128

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

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

"Idan kana son ka amfana da Alkur'ani, ka tattara zuciyarka a lokacin da ake karanta shi, ka mai da hankalin jinka, ka yi aiki kamar ana yi maka magana kai tsaye daga Allah, domin magana ce daga Gare Shi zuwa gare ka ta bakin wannan Manzo ﷺ, kamar yadda Mai girma da xaukaka ya ce:"

“If you want to benefit from the Qur’an, gather your heart when it is recited, focus your hearing, and act like you are being directly addressed by Allah, as it is an address from Him to you upon the tongue of this Messenger (peace be upon him), as the Exalted Said:

{“Lalle, cikin wannan akwai tunatarwa ga wanda yake da zuciya, ko kuma ya saurara alhali shi mai hankali ne.”} Wannan kuwa saboda samun mafi girman amfani da tasiri daga wani abu ya dogara ne akan abin da ke haifar da tasirin, da wanda zai ji wannan tasirin tare da shi, da sharuddan da ake bukata domin tasirin ya iya isa ga mai ji, da kuma kawar da abin da tasirin yake nufin kawarwa.

{“Verily, therein is indeed a reminder for he who has a heart or gives ear while he is heedful.”} And this is because gaining the most benefit and effect from something depends on the object causing the effect, the accompanying target that will feel that effect, the conditions necessary for that effect to be felt, and the removal of what that effect is meant to remove.

Duk wannan yana cikin ayar da ke sama, cikin mafi bayyana da taƙaitaccen salo.

All of this is found in the above verse in the most clear and concise manner possible:

"Lalle ne, a cikin wannan akwai abin tunatarwa…" yana nufin dukkan abin da ke daga farkon surar zuwa wannan wuri.

{“Verily, therein is indeed a reminder…”} referring to everything from the beginning of the surah to this point.

Kuma faɗinsa: {"…ga wanda yake da zuciya…"} yana nufin abin da ake nufi da tasirin, watau zuciya mai rai wadda take sanin Allah, kamar yadda Allah Ya faɗa a wata ayar:

And His Saying {“…for he who has a heart…”} is referring to the target of the affect, meaning the heart that is alive and knows Allah, as Allah Said in another verse:

"Lalle, Alqur'ani wa'azi ne kuma bayani bayyananne, domin ya yi gargaɗi ga wanda yake da rai..."

{“Indeed, it is a reminder and a clear Qur’an to warn he who is alive…”}129

Ma'ana, yana da zuciya mai rai.

Meaning, has a heart that is alive.

Maganarsa {"…ko ya ba da kunne…"} tana nufin cewa yana karkatar da jinsa, yana mai da hankalinsa da hankulansa ga abin da ake faɗa masa, kuma wannan yana cikin sharuɗɗan tasiri daga kalmomin da ake faɗa.

His Saying {“…or gives ear…”} means that he directs his listening and focuses his senses to what is being said to him, and this is from the conditions of being affected by words that are spoken.

Maganarsa {“…alhali shi mai natsuwa ne…”} tana nufin cewa yana da zuciya mai halarta, ba mai ɓata ba. Ibn Qutaybah ya ce: “Yana sauraron Littafin Allah alhali zuciyarsa da fahimtarsa suna wurin, kuma ba ya shagala.” Wannan alama ce ta abin da ake nufi a kawar da shi ta hanyar tasirin Alƙur’ani, wato shagala da ɓacewar zuciya, rashin iya fahimtar abin da ake isar mata, da rashin basira da tunani a kansa.

His Saying {“…while he is heedful…”} means that he has a heart that is present and not absent. Ibn Qutaybah said: “He listens to the Book of Allah while his heart and comprehension are there, and he is not distracted.” This is an indication of what is meant to be removed by the effect of the Qur’an, which is the distraction and absence of the heart, its inability to understand what is being relayed to it, and its lack of insight and reflection upon it.

Idan tushen tasirin yana nan (Al-Qur'ani), kuma wurin da tasirin ke shiga yana nan (zuciya mai rai), kuma sharuddan jin tasirin suna nan (mayar da hankali da kula), kuma an cire cikas din yana nan (shagalin zuciya da rashin fahimtar ma'anar abin da ake karantawa) - idan dukkan wadannan abubuwa suna nan, sakamakon yana tabbata (tasiri da amfanin Al-Qur'ani da tunatarwa suna bayyana).

So, if the source of the effect is there (the Qur’an), and the target of the effect is there (the heart that is alive), and the conditions of feeling the effect are there (to focus and pay attention), and the removal of the obstacle is there (the distraction of the heart and inability to understand the meaning of what is being said) – with all of these factors are present, the result is achieved (the effect and benefit of the Qur’an and reminder is felt).

Don haka, ilimi ba a samunsa sai da tawali'u ta hanyar ba da kulawa da hankali. Ash-Sha'bi (Allah ya yi masa rahama) ya ce: "Zayd bin Thabit ya yi sallar jana'iza. Sai aka kawo masa alfadari don ya hau ya tafi da shi, sai Ibn 'Abbas ya zo ya kama linzamin dabbar don ya jagoranci shi. Sai Zayd ya ce masa: 'Ka sake ta, ya dan uwan Manzon Allah ﷺ.' Sai Ibn 'Abbas ya ce: 'Haka aka umarce mu mu yi da malamai!'"130

So, knowledge is only attained by humbly lending one’s attention and focus. ash-Sha’bi (may Allah have Mercy on him) said: “Zayd bin Thabit prayed a funeral prayer. A mule was then brought for him to ride away on, and Ibn ‘Abbas came and took hold of its reigns to lead him away. So, Zayd said to him: “Let go of it, O cousin of the Messenger of Allah (peace be upon him).” Ibn ‘Abbas said: “This is how we were commanded to treat the scholars!””130

Kuma magabata (al-Salaf) suna duba ga malamansu waɗanda suka koya daga wurinsu da matuƙar girmamawa da ladabi, kuma wannan a bayyane yake idan aka duba halayensu a lokacin halartar majalisun ilimi, musamman yadda suke girmama malamansu. Al-Khatib ya ruwaito labarai masu yawa irin waɗannan.

And the Salaf used to look with the utmost reverence and respect to those they learned from, and this is evident when looking at their manners in attending circles of knowledge, specifically how they would honor their teachers. al-Khatib reported many such narrations:

al-Mughirah ya ce: "Mu kan girmama Ibrahim an-Nakha'i kamar yadda mutum zai girmama sarki." Ayyub ya ce: "Mutum zai zauna da al-Hasan shekara uku bai taba tambayarsa komai ba saboda tsoro da girmamawa gare shi." Ishaq ash-Shahidi ya ce: "Ina ganin Yahya al-Qattan yana sallar La'asar. Sai ya jingina da gindin minarin masallaci, sannan a gabansa za a ga 'Ali bin al-Madini, ash-Shadhakuni, 'Amr bin 'Ali, Ahmad bin Hambal, Yahya bin Ma'in, da sauransu - duk suna tambayarsa game da Hadisi suna tsaye. Hakan zai ci gaba har zuwa sallar Magariba, kuma ba zai ba kowa daga cikinsu izinin zama ba, kuma babu wanda zai zauna saboda tsoro da girmamawa gare shi." al-Ghulabi ya ce: "Ibn al-Khayyat ya yabi Malik bin Anas, yana cewa:

“al-Mughirah said: “We would honor Ibrahim an-Nakha’i just as one would honor the ruler.” Ayyub said: “A man would sit with al-Hasan for three years and not ask him anything out of awe and respect for him.” Ishaq ash-Shahidi said: “I would see Yahya al-Qattan praying ‘Asr. He would then lean on the base of the mosque’s minaret, and standing in front of him would be ‘Ali bin al-Madini, ash-Shadhakuni, ‘Amr bin ‘Ali, Ahmad bin Hambal, Yahya bin Ma’in, etc. – all asking him about Hadith while they were standing up. This would go on until the Maghrib prayer, and he would not offer any of them to sit, and none of them would sit out of awe and respect of him.” al-Ghulabi said: “Ibn al-Khayyat praised Malik bin Anas, saying:

Yana ba da amsarsa ba tare da ya rage girmansa ba * Alhali waɗanda ke tambayarsa suna ɗaga harshensu; Hasken nutsuwa da darajar iko na adalci * Haka suke girmama shi ba tare da shi ya zama mai iko ba… Kuma ‘Abd ar-Rahman bin Harmalah al-Aslami ya ce: “Babu wanda ya kuskura ya tambayi Sa’id bin al-Musayyab wani abu sai ya nemi izininsa, kamar yadda ake neman izinin sarki don wani abu.”131

He gives his answer without reducing his awe * While those asking him have their chins raised; The light of tranquility and the honor of righteous authority * This is how they respect him without him being an authority… And ‘Abd ar-Rahman bin Harmalah al-Aslami said: “Nobody dared to ask Sa’id bin al- Musayyab about anything until he would seek his permission, just as the ruler’s permission is sought for something.””131

Kuma an ce an soki ash-Shafi'i (Allah ya yarda da shi) saboda tawadarsa ga malamai, sai ya ce:

“And it is said that ash-Shafi’i (may Allah be Pleased with him) was criticized for his humility to the scholars, and he said:

Ina ƙasƙantar da kai gare su, su kuma suna girmama ni * Kuma ba za a girmama ka ba sai ka ƙasƙantar da kai… Ahmad bin Hambal (Allah ya yarda da shi) ya ce wa Khalaf al-Ahmar (Allah ya yi masa rahama): "Ba zan zauna ba sai a gaban hannayenka. An umarce mu da mu ƙasƙantar da kai ga waɗanda muke koya daga gare su."132

I humble myself to them, and they honor me * And you will not be honored unless you humble yourself… And Ahmad bin Hambal (may Allah be Pleased with him) said to Khalaf al-Ahmar (may Allah have Mercy on him): “I will not sit except between your hands. We were commanded to be humble to those we learn from.””132

Ya kamata mai neman ilimi ya miƙa wuya ga malaminsa a cikin al'amuransa, kuma kada ya nemi yin gardama da adawa da shi a cikin ra'ayoyinsa da hukunce-hukuncensa. Maimakon haka, ya kasance tare da shi kamar yadda majinyaci yake tare da likitansa – yana tuntubarsa game da abin da yake so, yana niyyar samun yardarsa, yana kare mutuncinsa, kuma yana samun kusanci zuwa ga Allah ta hanyar yi masa hidima. Ya kuma fahimci cewa tawali'u ga malaminsa daraja ce, kuma ƙasƙantar da kai a gare shi yana ɗaga matsayinka.

“The seeker of knowledge should submit to his teacher in his affairs, and he should not seek to contradict and oppose him in his opinions and decisions. Rather, he should be with him like the sick is with his doctor – consulting him in what he wants, intending his pleasure, protecting his honor, and gaining nearness to Allah by serving him. He should realize that humility to his shaykh is an honor, and lowering yourself for him raises you.

Ya kamata dalibin ilimi ya dubi malaminsa da idanun girmamawa da ladabi, domin hakan zai taimaka masa ya amfana daga gare shi. Wasu daga cikin Salaf suna bayar da sadaka kafin su je ziyartar shaikhinsu, suna cewa: "Ya Allah! Ka boye mini aibobin shaikhina, kuma kada ka hana ni albarkar iliminsa."133

The student of knowledge should look to his teacher with the eye of awe and respect, as this will help him to benefit from him. Some of the Salaf would give some charity before going to visit their shaykh, saying: “O Allah! Hide the faults of my shaykh from me, and do not prevent me from the blessing of his knowledge.””133

"Shafi'i (Allah ya yi masa rahama) ya ce: "Ina juya shafukan littattafaina a gaban Malik (Allah ya yi masa rahama) a hankali, cikin natsuwa, don kada hayaniyarsu ta dame shi, saboda girmama shi." Haka kuma Hamdan al-Asfahani ya ce: "Ina tare da Sharik (Allah ya yi masa rahama), sai wasu daga cikin 'ya'yan Khalifah al-Mahdi suka zo wajensa. Sai ya jingina da bango, bai juya gare su ba lokacin da suka tambaye shi game da wani hadisi. Sai suka sake komawa suna maimaita tambayar, har suka ce: "Kana raina 'ya'yan masu mulki ne?" Sai Sharik ya ce: "A'a. Amma ilimi ya fi daraja a wajen Allah da a ba da shi ta irin wannan hanya." Sai mutanen suka zauna, suka sa gwiwoyinsu daidai da gwiwoyinsa, sai ya ce: "Ta haka ake neman ilimi.""134

“And ash-Shafi’i (may Allah have Mercy on him) said: “I would turn the pages of my books in front of Malik (may Allah have Mercy on him) in a very soft, quiet way so that he wouldn’t be bothered by its noise, out of respect for him.” And Hamdan al-Asfahani said: “I was with Sharik (may Allah have Mercy on him), and some of the children of the Khalifah al-Mahdi came to him. So, he leaned against the wall, and did not turn to them when they asked him about a hadith. They then came back and forth, asking the same question until they said: “Do you belittle the children of the rulers?” So, Sharik said: “No. However, knowledge is more valuable with Allah than that I give it in such a manner.” So, the men sat down, putting their knees on par with his knees, and he said: “This is how knowledge is to be sought.””134

Bai kamata ya kira malaminsa da sunansa kai tsaye ba, kuma bai kamata ya kira shi daga nesa ba.

“And he should not address his shaykh in an informal way, and should not call him from a distance.

Al-Khatib ya ce: "Bai kamata ya ce ‘Ya malam!’ ko ‘Ya malami, me kake gani game da wannan? Menene ra'ayinka a kan wannan?’ da sauransu ba. Haka kuma, kada ya kira shi da sunansa na farko a rashinsa sai dai ya haɗa da wani laƙabin girmamawa, kamar ‘Shaikh,’ ‘Ustaz,’ ko ‘Shaikhunanmu.’ Ya kuma san haƙƙoƙin malaminsa a kansa, kada ya manta da falalarsa a kansa, ya kuma ba da muhimmanci sosai wajen kare mutuncinsa da kawar da duk wata gulma a kansa. Ya yi fushi saboda shi, idan kuma ba zai iya haka ba, ya tashi ya bar duk wani taron da ake yi a kan haka. Ya yi wa malaminsa addu'a a lokacin raywarsa, kuma ya kula da iyalansa, 'ya'yansa da abokansa bayan rasuwarsa. Ya ziyarci kabarinsa, ya roƙi Allah ya gafarta masa, kuma ya ba da sadaka a madadinsa. Ya yi koyi da shi wajen natsuwa, shiru da shiriya, ya kuma yi koyi da halayensa wajen ilimin Addini. Ya yi koyi da motsinsa a cikin al'adunsa na yau da kullum da ibada, ya kuma karɓi ɗabi'unsa. A taƙaice, ya ɗauke shi a matsayin abin koyi."135

And al-Khatib said: “He should not say ‘O teacher!’ or ‘O scholar, what do you think about this? What is your take on this?’ etc. Also, he shouldn’t refer to him by his first name in his absence except by attaching to it a title of respect, such as ‘Shaykh,’ ‘Ustadh,’ or ‘Shaykhuna.’ And he should know the rights of his shaykh upon him, and should not forget his virtue over him, and should put great importance on protecting his honor and repelling any backbiting of him. He should become enraged for his sake, and if he is unable to do this, he should get up and leave any gathering where this is taking place. He should supplicate for his shaykh during his life, and he should tend to his family, children, and friends after his death. He should visit his grave and ask Allah’s Forgiveness for him and give charity on his behalf. He should imitate him in being calm, quiet, and guided, and should imitate his habits in knowledge of the Religion. He should imitate his movements in his regular habits and worship, and adopt his manners. Essentially, he should take him as an example.”135

Ya kamata dalibin ilimi ya yi haƙuri da tsananin malaminsa, kuma ya zama mai laushi a gare shi. Al-Khatib ya rawaito cewa ash-Shafi'i ya ce: "Wasu mutane biyu suna zuwa wajen al-A'mash. Ɗayansu yana sha'awar Hadisi, ɗayan kuma ba ya sha'awa. Sai wata rana al-A'mash ya yi fushi da wanda yake sha'awar Hadisi. Ɗayan mutumin ya ce: 'Idan ya yi fushi da ni kamar yadda ya yi da kai, ba zan sake komawa wajensa ba.' Sai al-A'mash ya ce: 'Saboda haka, kai wawa ne kamar shi. Yana barin abin da zai amfane shi saboda mummunan halina.'"136

And the student of knowledge should be patient with the harshness of his teacher, and should be soft with him. al-Khatib reported that ash-Shafi’i said: “Two men used to visit al- A’mash. One of them was interested in Hadith, and the other was not. So, one day al-A’mash got mad at the one who was interested in Hadith. The other man said: “If he got mad at me the way he did at you, I wouldn’t come back to him.” So, al-A’mash said: “Therefore, he is an idiot like you. He leaves what will benefit him due to my bad manners.”””136

Shafi'i (Allah ya yi masa rahama) ya ruwaito irin wannan lamari daga Sufyan bin 'Uyaynah, inda aka ce wa Sufyan: "Wadannan mutane suna zuwa maka daga kowane kusurwa na duniya, kai kuma kana yi musu fushi?! Dukansu za su iya tashi su bar ka!" Ya ce: "Idan sun yi haka, to wawaye ne, domin suna barin abin da zai amfane su saboda munanan halayena."137

And ash-Shafi’i (may Allah have Mercy on him) narrated a similar incident from Sufyan bin ‘Uyaynah, where it was said to Sufyan: “These people come to you from all corners of the world, and you get mad at them?! They can all get up and leave you!” He said: “If they did this, they would be idiots, as they leave what will benefit them due to my bad manners.””137

Ibn Jama'ah (Allah ya yi masa rahama) ya ce:

Ibn Jama’ah (may Allah have Mercy on him) said:

Ya kamata mai neman ilimi ya jure tsananin malamin sa da mummunar mu'amalarsa, kuma hakan kada ya sa shi ya nisanta daga gare shi. Ya kamata ya dauki ayyukan malamin nasa marasa kyau da kyakkyawar zato, kuma idan malamin ya nuna masa tsauri, ya mayar da martani ta hanyar neman afuwa da kansa, ya tuba zuwa ga Allah, ya nemi gafararSa, kuma ya dora laifi a kan kansa. Wannan zai kiyaye soyayyarsa ga wannan malami, zai kare zuciyarsa, kuma yana da amfani sosai ga dalibi a rayuwar duniya da ta lahira.

“The seeker of knowledge should withstand his teacher’s harshness and bad treatment, and this should not turn him away from him. He should give him the benefit of the doubt when it comes to any bad actions on his part, and should respond to any harshness from his shaykh by apologizing himself, repenting to Allah, seeking His Forgiveness, and placing the blame on himself. This will preserve his love for this shaykh, will protect his heart, and is more beneficial for the student in this life and the next.

Idan ka tarar da shaikhinka yana barci, kada ka nemi a tashe shi. Maimakon haka, ka zauna ka jira har sai ya farka, ko kuma ka tafi idan kana so.

If you find your shaykh sleeping, do not ask to see him. Rather, sit and wait until he wakes up, or leave if you wish.

Al-Khatib al-Baghdadi (Allah ya yi masa rahama) ya ruwaito:

al-Khatib al-Baghdadi (may Allah have Mercy on him) reported:

Ibn ‘Abbas (Allah ya yarda da shi) ya ce: “Lokacin da Manzon Allah ﷺ ya rasu, sai na ce wa wani mutum daga cikin Ansar: ‘Zo mu je mu tambayi Sahabban Manzon Allah ﷺ, domin a yau suna da yawa.’ Sai ya ce: ‘Abin mamaki gare ka, Ibn ‘Abbas! Kana ganin za su kula da kai, alhali manyan Sahabban nan suna cikinsu?’ Sai na bar shi, na fara tambayar Sahabban Manzon Allah ﷺ game da Hadisi. Idan na ji cewa wani mutum yana da hadisi, sai in je ƙofarsa, idan na same shi yana barci, sai in shimfiɗa bargo a ƙasa a gaban gidansa, in jira shi. Iska za ta kada mini ƙura, sai dai daga ƙarshe zai fito yana cewa: ‘Ya ɗan’uwan Manzon Allah ﷺ! Me ya kawo ka nan? Don me ba ka aiko mini ba? Da na zo wurinka.’ Sai in ce: ‘Ni ne ya fi wajaba in zo wurinka,’ sai in tambaye shi game da hadisan Annabi ﷺ. Wannan mutumin Ansari ya rayu har ya ga mutane suna taruwa kewaye da ni, suna tambayata, sai ya ce: ‘Wannan yaron ya fi ni hankali!’” Ibn ‘Abbas (Allah ya yarda da shi) ya ce: “Na samu mafi yawan ilimin Manzon Allah ﷺ a cikin wannan unguwar ta Ansar. Zan jira a ƙofar ɗaya daga cikinsu, idan na nemi izinin shiga, da na samu.”

“Ibn ‘Abbas (may Allah be Pleased with him) said: “When the Messenger of Allah (peace be upon him) died, I said to one of the Ansar: “Come. Let us go ask the Companions of the Messenger of Allah (peace be upon him), as they are plenty in number today.” He said: “I am amazed at you, Ibn ‘Abbas! Do you think they will pay attention to you when the most important of the Companions are amongst them?” So, I left him, and I began to ask the Companions of the Messenger of Allah (peace be upon him) about Hadith. If I heard that a man had a hadith with him, I would go to his door, and if I found him sleeping, I would spread a blanket on the ground in front of his home and wait for him. The wind would blow dirt on me, and he would eventually come out saying: ‘O cousin of the Messenger of Allah (peace be upon him)! What brings you here? Why didn’t you send for me? I would’ve come to you.’ I would say: “It is more incumbent upon me to come to you,” and I’d ask him about the ahadith of the Prophet (peace be upon him). That Ansari man lived until he saw the people gathering around me and asking me, and he would say: “That young boy was smarter than me!”” And Ibn ‘Abbas (may Allah be Pleased with him) said: “I found most of the knowledge of the Messenger of Allah (peace be upon him) in this neighborhood of the Ansar. I would wait at the door of one of them, and if I wanted permission to enter, I would’ve gotten it.