Wajibi ne ga mai neman ilimi ya tsarkake kansa a zahiri ta hanyar nisantar bidi'o'i, ya yi ado da sunnonin Manzon Allah ﷺ a dukkan al'amuran rayuwarsa, ya kiyaye alwalarsa, kuma ya kiyaye jikinsa da bayyanarsa da tsafta – duk a cikin abin da ya dace da karfinsa, da kuma gwargwadon iyawarsa.

It is upon the student of knowledge to purify himself outwardly by steering clear of innovations, beautifying himself with the sunan of the Messenger of Allah (peace be upon him) in all aspects of his life, preserving his wudu’, and keeping his body and appearance clean – all within reasonable means, and as much as he is able.

Ibn Abi Hatim ya ruwaito cewa ‘Abd al-Malik al-Maymuni ya ce: “Ban san na taba ganin wanda ya fi sanya tufafi masu tsafta ba, ko kuma wanda ya fi kula da gyara gashin baki da gyara gashin kai da na jiki, ko kuma ya fi sanya tufafi masu tsarki da fari fat fiye da Ahmad bin Hambal.”20 Kuma wannan saboda kowane motsi na Ahmad (Allah ya yi masa rahama) yana bisa ga Sunnah, kamar yadda ya ce: “Ban taba rubuta wani hadisi ba face na aikata shi, har ta kai ga na ci karo da wani rahoto cewa Annabi ﷺ ya yi cupping, ya kuma ba Abu Taybah (mai yi masa cupping) dinari. Sai na yi cupping, na kuma ba mai yin cupping dinari.”21

Ibn Abi Hatim reported that ‘Abd al-Malik al-Maymuni said: “I do not know that I have ever seen anyone who wore cleaner clothes, was more attentive to trimming his moustache and grooming the hair on his head and body, or wore purer and whiter garments than Ahmad bin Hambal.”20 And this was because every single movement of Ahmad (may Allah have Mercy on him) was in accordance with the Sunnah, as he said: “I never wrote a single hadith except that I acted upon it, to the point that I came across a report that the Prophet (peace be upon him) got cupped and gave Abu Taybah (his cupper) a dinar. So, I got cupped and gave the cupper a dinar.”21

Bai kamata a fahimci kwadaitarwar tsaftace tufafi da cewa mutum ya wuce kima ko ya zama mai damuwa game da tufafinsa ba. Maimakon haka, ya kamata mutum ya ɗan rage fiye da haka, la'akari da cewa an ruwaito cewa Manzon Allah ﷺ ya ce: "Badhadhah na daga cikin imani."22

One shouldn’t misunderstand the encouragement to have clean clothes and be excessive and obsessive in regards to his clothing. Rather, one should be slightly less than this, considering that it is reported that the Messenger of Allah (peace be upon him) said: “Badhadhah is from faith.”22

Ibn al-Athir ya ce: "Badhadhah shi ne a kasance da kamanni mai sauƙi, mai nisantar duniya…kuma (ﷺ) yana nufin cewa mutum ya kasance mai tawali'u a cikin tufafinsa, yana guje wa girman kai."23

Ibn al-Athir said: “Badhadhah is to have a plain, ascetic appearance…and he (peace be upon him) meant that one should be humble in his clothing, avoiding vanity.”23

Kuma al-Khatib al-Baghdadi (Allah ya yi masa rahama) ya ruwaito cewa Abu ‘Abdillah al-Bushinji ya ce: “Dangane da badhadhah wanda Manzon Allah ﷺ ya ce yana daga cikin imani, shi ne sauƙin kwalliya da sutura da mutum yake nunawa a cikin tufafinsa, kuma wannan tawali’u ne daga mallakar tufafi da kayan sawa masu ƙayatarwa da tsada. Haka mutanen zuhudu suke sutura a cikin wannan duniya.”24

And al-Khatib al-Baghdadi (may Allah have Mercy on him) reported that Abu ‘Abdillah al- Bushinji said: “As for the badhadhah that the Messenger of Allah (peace be upon him) said is from faith, it is the plainness one displays in dress and garment, and this is humility from owning flashy, expensive clothing and garments. This is how the people of zuhd dress in this world.”24

Al-Khatib (Allah ya yi masa rahama) ya ce: "Dalibin ilimi dole ne ya nisanci nishadi, maganganun banza, da kalamai marasa daraja yayin da yake saduwa da taro da wasu mutane, kamar rashin hankali, dariya, kwarkwasa, da yawan wasa. Ana halatta masa ya yi dariya a hankali kuma lokaci-lokaci, ba tare da ya wuce iyakokin tsari da salon wanda ke mu'amala da ilimi ba. Amma yin hakan akai-akai, da magana game da abubuwan da ba su dace ba, marasa hankali da yara, da yawan dariya da wasa – duk wannan yana rage daraja da mutuncin mutum."

al-Khatib (may Allah have Mercy on him) said: “The student of knowledge must set aside amusement, useless talk, and low speech when meeting and gathering with others, such as immaturity, laughter, giggling, and excessive joking. It is allowed for him to laugh mildly and rarely in a way that does not exceed the limits of the manner and style of one who is dealing with knowledge. As for constantly doing this, speaking about inappropriate, immature, and childish matters, excessive laughter and joking – this all reduces one’s esteem and manhood.

Malik (Allah ya yi masa rahama) ya ce: "Wajibi ne a kan dalibin ilmi ya nuna natsuwa, tawali'u da nutsuwa, kuma ya bi sawun wadanda suka gabace shi." Muhammad bin al-Husayn ya ruwaito daga Sa'id bin 'Amir cewa ya ce: "Muna tare da Hisham ad-Dastawa'i, sai wani daga cikinmu ya yi dariya. Sai Hisham ya ce masa: 'Kana dariya alhali kai dalibin Hadisi ne?!'" 'Abdur-Rahman bin Mahdi ya ruwaito cewa wani mutum ya yi dariya a gaban Hisham ad-Dastawa'i. Sai Hisham ya ce masa: "Yaro, kana neman ilmi kuma kana dariya?!" Mutumin ya amsa: "Ashe Allah ba Ya sa mu yin dariya ko kuka ba?" Hisham ya ce: "To, ka yi kuka!"26

Malik (may Allah have Mercy on him) said: “It is upon the student of knowledge to manifest calmness, humility, and tranquility, and to follow in the footsteps of those who came before him.” Muhammad bin al-Husayn reported from Sa’id bin ‘Amir that he said: “We were with Hisham ad-Dastawa’i, and one of us laughed. So, Hisham said to him: “You laugh while you are a student of Hadith?!”” ‘Abd ar-Rahman bin Mahdi reported that a man laughed in the presence of Hisham ad- Dastawa’i. So, Hisham said to him: “Young man, you seek knowledge and laugh?!” The man replied: “Doesn’t Allah make us laugh or weep?”25 Hisham replied: “Then weep!””26

Saboda haka, tsaftar waje ta hanyar bin Sunnah, da kyakkyawan bayyana, da tsaftar jiki, da tsaftar tufafi, wajibi ne ga kowane Musulmi, kuma ya fi wajaba ga mai neman ilimi, domin ya kamata iliminsa ya shiryar da shi zuwa ga abubuwa masu daraja da alheri. Muslim ya ruwaito cewa 'Abdullahi bin Mas'ud ya ji Manzon Allah ﷺ yana cewa: "Babu wanda zai shiga Aljanna idan a zuciyarsa akwai zarra ta girman kai." Sai wani mutum ya ce: "Mutum yana son tufafinsa su yi kyau, da takalmansa su yi kyau." Sai Manzo ﷺ ya ce: "Lallai Allah Kyakkyawa ne, yana son kyau. Girman kai shi ne ƙin gaskiya da raina mutane."27

So, external purity by following the Sunnah, having the proper appearance, a clean body, and clean clothing is required of every Muslim, and is even more incumbent upon the seeker of knowledge, since he should be guided by his knowledge to noble and good things. And Muslim reported that ‘Abdullah bin Mas’ud heard the Messenger of Allah (peace be upon him) say: “Nobody who has an atom’s weight of kibr will enter Paradise.” So, a man said: “A man likes that his clothing look nice, and that his shoes look nice.” The Messenger (peace be upon him) replied: “Indeed, Allah is Beautiful and Loves beauty. Kibr is to reject the truth and look down on the people.”27

Kuma Annabi ﷺ yana son ƙamshi mai daɗi, kuma yana kula sosai da su.

And the Prophet (peace be upon him) loved good scents, and was particular about them.

Abu Musa bin Anas bin Malik ya ruwaito cewa mahaifinsa ya ce: "Manzon Allah ﷺ yana da sukkah wanda yake amfani da shi don kansa." Al-Albani ya ce: "Abu Dawud ya ruwaito shi da isnadi ingantacce bisa sharuddan Muslim, kuma sukkah shi ne baƙin turaren miski wanda ake haɗawa a bar shi yana fitar da ƙamshinsa a hankali. An kuma fassara shi da cewa akwati ne da ake ajiye wannan miski a cikinsa, kuma wannan shi ne ya fi bayyana."28

Abu Musa bin Anas bin Malik reported that his father said: “The Messenger of Allah (peace be upon him) had sukkah that he would use for himself.” al-Albani said: “Abu Dawud reported it with an authentic chain upon the conditions of Muslim, and sukkah is the black musk that is mixed and left to emit its scent over time. It is also interpreted to be the container in which this musk is stored, and this is more evident.”28

Kuma Annabi ﷺ yana ƙin wari mai ban ƙyama, kuma yana kaucewa daga gare shi. Misali, Abu Sa'id al-Khudri (Allah ya yarda da shi) ya ce: "Ba mu yi laifi ba a lokacin da aka ci Khaybar. Mu, sahabban Manzon Allah ﷺ, mun faɗa kan wannan shuka – tafarnuwa – saboda mutane suna jin yunwa. Mun ci ta har muka ƙoshi, sannan muka nufi masallaci. Manzon Allah ﷺ ya ji ƙamshinta, sai ya ce: 'Duk wanda ya ci wani abu daga wannan shuka mai wari, kada ya zo kusa da mu a masallaci.' Mutane suka ce: 'An haramta ta! An haramta ta!' Wannan ya kai ga Annabi ﷺ, sai ya ce: 'Ya ku mutane, ban iya haramta abin da Allah ya halatta ba, sai dai wannan shuka ce wadda ƙamshinta ba na so ba.'"29

And the Prophet (peace be upon him) hated disgusting smells, and would be turned off by them. For example, Abu Sa’id al-Khudri (may Allah be Pleased with him) said: “We made no transgression when Khaybar was conquered. We, the Companions of the Messenger of Allah (peace be upon him), fell upon this plant – garlic - because the people were hungry. We ate it to our heart's content, and then made our way towards the mosque. The Messenger of Allah (peace be upon him) sensed its odor, saying: “He who eats anything of this offensive plant should not approach us in the mosque.” The people said: “It has become forbidden! It has become forbidden!” This reached the Prophet (peace be upon him), and he said: “O people, I cannot forbid what Allah has made lawful, except that it is a plant whose odor I dislike.””29

Jabir (Allah ya yarda da shi) ya ruwaito cewa Manzon Allah ﷺ ya ce: "Duk wanda ya ci daga wadannan tsirrai – tafarnuwa, leek, da albasa – kada ya kusanci masallacinmu, domin mala'iku suna jin haushin abubuwan da mutum yake jin haushinsu."30

Jabir (may Allah be Pleased with him) narrated that the Messenger of Allah (peace be upon him) said: “He who eats of these plants – garlic, leeks, and onions - should not approach our mosque, as the Angels are offended by the same things as the human being.”30

Kuma Annabi ﷺ ya hana musulmi barin gashin baki da farcensa ba tare da an datse su ba, da gashin al'aurarsa ba tare da an aske shi ba, ko gashin hammata ba tare da an cire shi ba, fiye da kwana arba'in, kamar yadda Anas bin Malik ya ce: "Annabi ﷺ ya ba mu iyakar kwana arba'in a wajen datse gashin baki da farce, da cire gashin hammata, da aske gashin al'aura."31 An-Nawawi ya ce: "Ma'anar wannan ita ce ba a halatta barin waɗannan abubuwa fiye da kwana arba'in ba, ba kuma ma'anar cewa dole ne a bar su kwana arba'in ba."32

And the Prophet (peace be upon him) forbade that the Muslim leave his moustache and fingernails without trimming them, his pubic hair without cutting it, or his armpit hair without plucking it for more than forty days, as Anas bin Malik said: “He (peace be upon him) gave us a forty day limit in trimming the moustache and fingernails, plucking the hair under the armpits, and shaving the pubic hair.”31 an-Nawawi said: “This means that they are not allowed to leave these things for more than forty days, not that they have to leave them for forty days.”32

Annabi ﷺ ya kuma ƙarfafa amfani da buroshin haƙori (siwak), yana cewa:

The Prophet (peace be upon him) also encouraged the use of the toothbrush (siwak), saying:

"Da ma ba don ina tsoron in sa al'ummata su sha wahala ba, da na umurce su su yi amfani da siwaki a lokacin kowace sallah," kamar yadda Abu Hurairah ya ruwaito.33

“If I did not fear making things too hard for my people, I would have commanded them to use the siwak at the time of each prayer,” as was narrated by Abu Hurayrah.33

Saboda haka, mai neman ilimi yana bukatar ya kula sosai da tsaftar jikinsa da kamanninsa na waje, kuma ana cimma hakan ta hanyar bin Sunnar Annabi ﷺ, riko da ita da ƙarfi, da kama ta sosai. Mutanen da suka fi buƙatar yin haka su ne malaman ilimi, domin su ne magada Annabi ﷺ, kuma ya fi dacewa su ne waɗanda za su yi koyi da shi kuma su bi sawunsa.

So, the seeker of knowledge is to be particular about his external cleanliness, and this is done by following the Sunnah of the Prophet (peace be upon him), holding firmly to it, and biting to it tightly. The people most required to do this are the people of knowledge, as they are the inheritors of the Prophet (peace be upon him), and it is most appropriate that they be the ones who imitate him and follow in his footsteps.

Game da tsarkin zuciya da tsabtar ciki, ya kamata dalibin ilimi ya "mayar da hankali wajen tsarkake ransa daga halaye marasa kyau da abin zargi, domin ilimi ibada ce ta zuciya, sallar boye, kuma hanyar kusanci zuwa ga Allah ta ciki. Kamar yadda sallah - ibadar gabobin waje - ba ta karbuwa sai an tsarkake daga najasar waje, haka cika zuciya da ilimi - ibada ta ciki - ba ta karbuwa sai mutum ya tsarkake kansa daga dabi'u da halaye marasa tsarki. Allah Ya ce:

As for inner purity and cleanliness, the student of knowledge should “focus on purifying his soul from undesirable and blameworthy characteristics, since knowledge is the worship of the heart, the secret prayer, and the internal means of nearness to Allah. Just as the prayer – the worship of the external limbs - is not acceptable without cleanliness from external impurity, filling one’s heart with knowledge – the internal worship - is not acceptable until one cleans himself of impure manners and characteristics. Allah Said:

{"Lalle ne, masu shirka najasu ne..."}34

{“Indeed, the polytheists are impure…”}34

Wannan yana nuna cewa tsarki da tsafta ba su takaita ga abubuwan waje da ake iya ji da gabobin jiki ba, domin kafiri yana iya sanya tufafi masu tsabta, ya yi wanka, alhali kuma zatinsa yana da datti da ƙazanta. A wata ma'ana, cikinsa yana cike da ƙazanta. Najasa (ƙazanta)

This shows that purity and cleanliness are not limited to the external factors that can be felt by the senses, as the disbeliever can wear clean clothes and bathe his body while his essence is filthy and impure. In other words, his inner self is soiled with impurities. Impurity (najasah)

wani kalma ce da ake amfani da ita don nuna abin da ake gujewa da kauce masa, kuma ƙazantar zuciya ita ce mafi muhimmancin nau'in ƙazanta da ya kamata mutum ya nemi gujewa, domin ko da yake a yanzu ƙazanta ce kawai, za ta juya zuwa wani abu da zai hallaka ka.35

is a term used for something that is avoided and turned away from, and inner filth is the most important type of impurity that one should seek to avoid, since even though it is now only an impurity, it will evolve into something that will destroy you.”35

Ibn ‘Umar (radiyallahu ‘anhu) ya ce: "Wata rana, Jibril ya yi wa Annabi ﷺ alkawarin zai ziyarce shi. Sai ya jinkirta, wannan kuma ya zama abu mai wahala ga Annabi ﷺ ya jure. A ƙarshe, ya fita don neman Jibril, sai Jibril ya korafa masa:

Ibn ‘Umar (may Allah be Pleased with him) said: “Once, Jibril had promised to visit the Prophet (peace be upon him). But, he delayed, and this became difficult for the Prophet (peace be upon him) to handle. Finally, he came out to find Jibril, who complained to him:

"Ba mu shiga gida a cikinsa akwai hoto ko kare."36

"We do not enter a home in which there is a picture or a dog.””36

Abu Hamid al-Ghazzali (Allah ya yi masa rahama) ya ce: "Kuma zuciya ma gida ce."

Abu Hamid al-Ghazzali (may Allah have Mercy on him) said: “And the heart is also a home.

Gida ce ta Mala'iku, inda suke saukowa, inda suke zaune. Munanan halaye, kamar fushi, sha'awoyi, raina, hassada, girman kai, sha'awar kai da sauransu, duk karnuka ne masu haushi. To, ta yaya Mala'iku za su shiga irin wannan wuri alhali kuma cike yake da karnuka?37

It is the home of the Angels, where they descend, where they reside. Despicable characteristics, such as anger, desires, belittlement, envy, arrogance, self-amazement, etc. are all barking dogs. So, how can the Angels enter such a place while it is crawling with dogs?”37

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

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

Dole ne mai neman ilimi ya tsarkake zuciyarsa daga duk wani tabo, yaudara, hassada, da mummunar ɗabi'a, don ya horar da kansa wajen shanye ilimi da haddace shi, da gano ma'anoninsa dalla-dalla da taskokinsa ɓoyayyu. Ilimi – kamar yadda wasu malamai suka faɗa – addu'a ce ta sirri, ibadar zuciya, kuma hanyar ciki ta kusanci zuwa ga Allah.

“The student of knowledge is to clean his heart out from every bit of blemish, deceit, envy, and bad character in order to condition himself to soak up and memorize knowledge and discover its detailed meanings and hidden treasures. Knowledge is – as some have said – the secret prayer, the worship of the heart, and the inner means of gaining nearness to Allah.

Kamar yadda sallah – ibadar gaɓoɓin jiki na waje – ba a karɓarta sai da tsarkake jiki daga ƙazanta da najasa a waje, haka nan ilimi – ibadar zuciya – ba a samunsa cikin sauƙi sai ka tsarkake kanka daga ƙazantar halaye da ɗabi'u marasa daraja da wulakanci.

And just as prayer – the worship of the external limbs – is not accepted except with external purification from filth and impurity, likewise, knowledge – the worship of the heart – is not facilitated except if you purify yourself from the filth of low and despicable characteristics and manners.

Idan kuma ka tsarkake zuciyarka domin ilimi, albarkarsa za ta bayyana a fili kuma a bayyane, kamar yadda filin noma mai albarka yake ga aikin gona. Kuma a cikin hadisi: "Lalle ne, a cikin jiki akwai wani tsoka. Idan ta kasance lafiyayya, sauran jiki zai kasance lafiyayye. Idan ta lalace, sauran jiki zai lalace. Lalle ne, ita ce zuciya."38 Sahl kuma ya ce: "Ba ya halatta wani haske ya shiga zuciya alhali a cikinta akwai wani abu da Allah – Mai girma da daukaka – yake ƙi."39

And if you clean your heart out for knowledge, its blessing becomes clear and evident, just like the plot of land that is fertile for agriculture, and in the hadith: “Indeed, and in the body there is a piece of flesh. If it is sound, the rest of the body will be sound. If it is corrupt, the rest of the body will be corrupt. Indeed, it is the heart.”38 And Sahl: “It is forbidden for any light to enter the heart while it contains anything that Allah – the Mighty and Majestic – hates.””39

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

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

“Kuma zunubai suna barin munanan, abin ƙyama da cutarwa a cikin zuciya da jiki a wannan duniya da lahira, abin da babu wanda ya sani sai Allah. Daga cikinsu akwai cewa mutum yana hanuwa daga ilimi, domin ilimi haske ne da Allah yake sanyawa a cikin zuciya, zunubai kuwa suna kashe wannan haske. Lokacin da Ash-Shafi'i ya zauna a gaban Malik don karanta masa, sai ya yi mamaki da abin da yake gani na hankali, hikima, da cikakkiyar fahimta da ganewar Ash-Shafi'i, ya ce: "Ina ganin Allah ya sanya haske a cikin zuciyarka. Don haka kada ka kashe shi da duhun zunubi." Ash-Shafi'i (Allah ya yi masa rahama) ya ce:”

“And sins leave ugly, despicable, and harmful effects to the heart and body in this world and the next that none know except Allah. From them is that one is prevented from knowledge, as knowledge is a light that Allah places into the heart, and sins put out this light. When ash- Shafi’i sat in front of Malik to read to him, he was amazed at what he was seeing of ash- Shafi’i’s intelligence, wisdom, and complete understanding and comprehension, saying: “I see that Allah has placed light in your heart. So, don’t put it out with the darkness of sin.” And ash-Shafi’i (may Allah have Mercy on him) said:

Na koka wa Waki' game da mummunan ƙwaƙwalwata * Sai ya ba ni shawarar in bar zunubai; Ya ce: "Ka sani cewa ilimi albarka ne * kuma albarkar Allah ba ta samuwa ga mai zunubi."40

I complained to Waki’ of my bad memory * So, he advised me to abandon sins; And said: “Know that knowledge is a blessing * and the blessing of Allah is not accessible to the sinner.”40

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

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

"Abu 'Abdillah bin al-Jala' ya ce: "Ina kallon wani yaro Kirista mai kyakkyawar fuska. Sai Abu 'Abdillah al-Balkhi ya wuce ni, yana cewa: 'Me ke damunka?' Sai na amsa da cewa:

“Abu ‘Abdillah bin al-Jala’ said: “I used to look at a young Christian boy who had a beautiful face. So, ‘Abu ‘Abdillah al-Balkhi passed by me, saying: “What is wrong with you?” I replied:

"Ya kawu, ba ka ganin wannan fuska? Yaya za a azabtar da ita a cikin Wuta?" Sai ya buge ni a ƙirji, yana cewa: "Za ka ji sakamakon wannan aikinka a ƙarshe." Don haka, bayan shekara arba'in, na sha wahalar sakamakon: na manta da Alqur'ani. Abu al-Adyan ya ce: "Ina tare da malamina, Abu Bakr ad-Daqqaq. Wani abu da bai dace ba ya faru, sai na kalla. Ya ga ina kallonsa, sai ya ce: 'Ɗana, za ka sha sakamakon wannan kallo, ko da a nan gaba.' Shekara ashirin suka wuce ina jira, ban sha wani abu ba. Wata dare, na kwanta ina tunanin wannan, na farka sai na gano cewa na manta da dukkan Alqur'ani."41

“O uncle, don’t you see this face? How can it be punished in the Fire?” So, he hit me in the chest, saying: “You will eventually feel the consequences of this act of yours.” So, after forty years, I suffered the consequences: I forgot the Qur’an.” And Abu al-Adyan said: “I was with my teacher, Abu Bakr ad-Daqqaq. Something inappropriate took place, and I looked at it. He saw me looking at it, and said: “My son, you will suffer the consequences of this look, even if in the future.” Twenty years passed in which I waited, not suffering anything. One night, I went to sleep thinking about this, and awoke to discover that I had forgotten the entire Qur’an.””41

Abu Hamid (Allah ya yi masa rahama) ya ce:

Abu Hamid (may Allah have Mercy on him) said:

“Idan ka ce: ‘Amma, ina ganin dalibai da yawa na ilimi da ba su da kyawawan halaye, alhali kuma suna da ilimi sosai!’ Wane babban bambanci! Yana nesa da ilimi na gaskiya, mai amfani, wanda zai amfane shi a Lahira kuma ya kawo masa farin ciki! Daga cikin matakan farko na neman ilimi shi ne ya bayyana a gare shi cewa zunubai guba ce mai kisa, mai lalatawa. Shin ka taba ci karo da wanda ya kama guba mai kisa, yana sane da cewa guba ce? Abin da kake gani daga wadanda suke bayyana kamar haka magana ce kawai da suke kagewa da harsunansu a wasu lokuta, sannan su ki ta da zukatansu a wasu lokuta, kuma wannan ba ilimi ba ne ko kadan.”

“If you were to say: ‘But, I see many students of knowledge with bad manners who are quite knowledgeable!’ What a difference! He is quite far from the true, useful knowledge that will benefit him in the Hereafter and bring him happiness! From the first steps of gaining knowledge is that it become clear to him that sins are a deadly, destructive poison. Have you ever come across someone who reaches for deadly poison, knowing that it is poison? What you see from those who appear as such is merely speech that they concoct with their tongues at times and reject with their hearts times, and this is not knowledge in the least.

Ibn Mas'ud (Allah ya yarda da shi) ya ce: "Ilimi ba yawan ruwaya ba ne."

Ibn Mas’ud (may Allah be Pleased with him) said: “Knowledge is not constant narration.

A'a, haske ne ake sanyawa a cikin zuciya." Wasu sun ce ilimi tsoro ne, kamar yadda Allah Ya ce:

Rather, it is light that is placed in the heart.” Some said that knowledge is fear, as Allah Said:

Lalle, daga cikin bayin Allah masu tsoronsa akwai malamai kawai.}42 Note: The source text has a stray closing brace, which I have kept as it appears in the original.

{“Verily, those of Allah’s slaves who fear Him are those who have knowledge.”}42

Kamar dai yana nufin mafi kyawun 'ya'yan ilimi, sabili da haka wasu sun ce game da maganar: "Mun koyi wannan ilimi don wani ba Allah ba, kuma ilimin bai so ba sai ya zama don Allah," cewa ilimin ya kubuce mana, bai bayyana mana hakikaninsa ba, sai dai an ba mu kalmomi da jimloli kawai.

It is as if He was eluding to the most specific fruits of knowledge, and because of this, some said in regards to the statement: “We learned this knowledge for other than Allah, and the knowledge did not want except to be for Allah,” that the knowledge escaped from us and did not expose its reality to us, and we were instead given mere words and phrases.

Idan ka ce: "Ina ganin wata jama'a daga cikin malamai da masana fiqhu waɗanda suke ƙwararru a rassa da tushe, kuma ana ɗaukarsu a matsayin mafi nasara daga cikin malamai, alhali kuwa ba su iya tsarkake kansu daga munanan halaye," to mun ce: idan ka san matakan ilimi, kuma ka san Lahira, zai bayyana maka a fili cewa abin da suke shagaltuwa da shi ba ya gamsarwa sosai a siffar ilimi kawai. Abin da ke gamsarwa da gaske shi ne lokacin da ilimin nan ya koma aiki saboda Allah, idan ana amfani da shi don samun kusanci zuwa ga Allah, Maɗaukaki."43

So, if you say: ‘I see a group of the scholars and jurists who are geniuses in the branches and fundamentals, and are considered to be the most successful of scholars, while they are unable to clear themselves of their despicable manners,’ we say that if you come to know the degrees of knowledge, and came to know the Hereafter, it will then become clear to you that what they are preoccupied with is not very satisfying in the form of mere knowledge. Rather, what is truly satisfying is when that knowledge is transformed into action for Allah, if it is used to gain nearness to Allah, the Exalted.”43

Don haka, duk wannan yana komawa ne ga tsarkin zuciya da tsarkin jiki, da kuma miƙa gaɓoɓin jiki ga hukunce-hukuncen Shari'a. Saboda haka, ya kamata mai neman ilimi ya kula sosai da yanayin cikin zuciyarsa, kuma ya sa yanayin wajensa ya dace da Sunnah, domin Allah ya buɗe masa hasken ilimi da taskokin hikima.

So, all of this revolves around the purity and cleanliness of the heart and submission of the limbs to the rulings of the Shari’ah. Therefore, the seeker of knowledge should be particular about paying close attention to his internal condition and having his external condition conform with the Sunnah, so that Allah opens up for him the lights and treasures of knowledge and wisdom.

Wannan shi ne falalar Allah, yana ba wanda Ya so, kuma Allah Ma'abocin falala ne mai girma.

This is the bounty of Allah that He bestows upon whom He Wills, and Allah is the Owner of great bounty.