Ibn Jama'ah alisema:

Ibn Jama’ah said:

Miongoni mwa njia bora za kukusaidia kuelewa elimu unayoshughulika nayo na kuzuia kuchoka nayo ni kula kidogo, na kula kutoka kwenye halali.

“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 alisema: "Kwa miaka kumi na sita iliyopita, sijawahi kushiba kikamilifu." Sababu ya hilo ni kwamba kula kupita kiasi huongoza kwenye kunywa kupita kiasi na kulala kupita kiasi, kufifisha hisia, na uvivu wa mwili. Haya yote ni pamoja na ukweli kwamba kufanya hivyo ni jambo lisilopendeza katika Shari'ah, na huuweka mwili kwenye aina zote za magonjwa hatari, kama ilivyosemwa:

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:

Hakika, magonjwa mengi unayoyaona * yanatokana na kula na kunywa… Wala hakuna hata mmoja kati ya maulamaa mashuhuri au awliya’ aliyewahi kuelezwa kuwa alikula sana, wala kusifiwa kwa jambo hilo. Badala yake, kula kupita kiasi ni tabia ya wanyama wasio na akili. Akili ya mtu ndiyo chanzo cha matendo yake, nayo ni tukufu mno kuzuiwa na kupotezwa na jambo la kudharauliwa kama kula chakula kupita kiasi. Kama kusingekuwa na hasara yoyote katika kula sana isipokuwa kwamba kunamlazimisha mtu kwenda chooni, hilo lingetosha kwa mwenye akili kujiepusha na tabia hiyo.

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.

Na yeyote anayejaribu kufanikiwa katika kutafuta elimu huku akiendelea kula, kunywa, na kulala kupita kiasi, anajaribu jambo lisilowezekana.”62

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

Ibn Qudamah (Mwenyezi Mungu amrehemu) alisema:

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

"Tamaa ya tumbo ndiyo yenye uharibifu mkubwa kuliko zote, na ndiyo iliyosababisha Adam (amani iwe juu yake) kutoka Peponi, na kutoka kwenye tamaa ya tumbo huja tamaa ya ngono na mali. Haya huleta matatizo mengi, yote yakiwa matokeo ya kutosheleza hamu ya nafsi."

“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.

ʿUqbah ar-Rasibi alisema: “Niliingia kwa al-Hasan alipokuwa anakula, akasema: ‘Njoo ule pamoja nami.’ Nikasema: ‘Nimekwisha kula hadi sina nafasi ya kula zaidi.’ Akasema: ‘Subhan Allah! Je, Muislamu hula hadi asiweze kula zaidi?!’” Kula kwa kiasi kunajumuisha kuondoa mikono yako kutoka mezani wakati bado una njaa kidogo. Hii huimarisha mwili na kuzuia magonjwa, na hii ni kwa sababu mtu wa namna hiyo hafikii chakula isipokuwa ana njaa yake, na hurudisha mikono nyuma wakati bado ana njaa yake. Hata hivyo, kula kidogo mno pia kunaweza kukudhoofisha, na baadhi ya watu walikuwa na upungufu mkubwa wa walichokula hadi hali hiyo ikawafanya wawe wazembe katika wajibu wao. Kwa kutojua kwao, walidhani hilo ni jambo jema ilhali halikuwa hivyo, kwa kuwa wale waliosifu na kuhimiza njaa walikuwa wakimaanisha njaa ya kiasi tuliyoieleza hapo juu.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

Yote haya yanazunguka katika kuwa mwangalifu katika mambo yote, na wara' (uchamungu wa tahadhari) ni miongoni mwa hatua za safari ya kumwelekea Allah, Mtukufu, kama alivyosema Ibn al-Qayyim: "Na Mtume ﷺ alikusanya kila kinachohusiana na wara' katika kauli moja: 'Katika ukamilifu wa Uislamu wa mtu ni kuacha yale yasiyomhusu.'"64 Basi hii inajumuisha kutozungumzia, kutotazama, kutosikiliza, kutogusa, kutokwenda kuelekea, wala kufikiria yale yasiyomhusu, pamoja na kujumuisha harakati nyingine yoyote ya nje au ya ndani ambayo haimhusu mtu. Kwa hiyo kauli hii inatosha kabisa kueleza jinsi ya kuwa mwangalifu. Na Ibrahim bin Adham alisema: "Wara' ni kuacha kila jambo lenye shaka, na kuacha yale yasiyokuhusu ni kuacha kila kitu usichohitaji."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

Na kiini cha tahadhari ni kuacha yale yenye shaka, na Mtume wa Allah ﷺ alihimiza hili katika hadithi ya an-Nu’man bin Bashir: “Halali iko wazi na haramu iko wazi, na kati ya hizo mbili kuna mambo yenye shaka. Basi, atakayeacha yale anayoshuku kuwa ni dhambi atakuwa mbali zaidi na yale ambayo ni dhambi kweli, na atakayethubutu kuingia katika yale anayoshuku kuwa ni dhambi ataangukia katika yale ambayo ni dhambi kweli. Dhambi ni mpaka ambao Allah ameuweka, na atakayezunguka karibu na mpaka atauvuka.”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 alisema:

al-Baghawi said:

Hadithi hii ni muhimu sana linapokuja suala la tahadhari. Inasema kwamba mtu anapochanganyikiwa kuhusu kuruhusiwa au kukatazwa kwa jambo, wala hana cha kurejea, mwenye tahadhari ni yule anayeliacha, kwa sababu asipoliacha, akaendelea nalo na kulifanya kuwa tabia, litamvuta kwenye yaliyoharamishwa.

“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.

Mambo mengi yenye shaka yanaweza kugawanywa katika aina mbili. Aina ya kwanza ni ile isiyo na dalili yoyote ya kufikia hukumu ya halali au haramu, na katika hali kama hii inampasa mtu aache kitendo hicho. Kuhusu aina ya pili, hapa kuna dalili na msingi wazi wa kutamka kwamba jambo hilo ni halali au haramu. Katika hali hii, mtu anapaswa kushikamana na yaliyothibitishwa, wala asiondoke kwenye hukumu ya msingi isipokuwa kwa elimu ya uhakika. Kwa mfano, mtu akijitawadha kwa ajili ya sala kisha akawa na shaka kama amevunja wudhu wake, anapaswa kuswali mradi tu hana uhakika kwamba amevunja wudhu wake. Vilevile, mtu akikuta maji jangwani ambayo hana uhakika kama ni safi, anapaswa kushikamana na kanuni ya msingi kwamba maji ni safi, ashikilie hilo kwa uthabiti, wala asidanganyike na minong'ono ya shetani.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 amrehemu) alisema:

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

“Halali iko wazi, na haramu iko wazi,” inaonyesha kwamba hukumu zimegawanyika katika aina tatu, kwa sababu kila jambo either lina dalili wazi inayoonyesha fadhila yake na onyo la kuliacha, au lina dalili wazi inayoonyesha madhara yake na onyo la kuingia ndani yake, au halina dalili wazi inayoonyesha lolote kati ya hayo mawili. Kwa hiyo, aina ya kwanza ni kile kilicho halali wazi, na aina ya pili ni kile kilicho haramu wazi. Alipo sema Mtume ﷺ kwamba “halali iko wazi,” alimaanisha kwamba haihitaji ufafanuzi wowote wa ziada, na kwamba ni jambo linalojulikana kwa wote. Kuhusu aina ya tatu, ni kile kilicho na utata na kisicho wazi kwa yule anayekiogopa, kiasi kwamba hajui kama ni halali au haramu. Katika hali hii, mtu anapaswa kujiepusha na jambo hilo, kwa sababu kama kweli ni haramu, amechukua njia salama, na kama kweli ni halali, anapata thawabu kwa kuliacha kwa nia hiyo.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

"Kwa hiyo, mwanafunzi wa elimu anapaswa kuwa makini katika nyanja zote za maisha yake, na azingatie kwa umakini chakula chake, kinywaji chake, mavazi yake na makazi yake kuwa halali katika kila hali. Aitumie kanuni hii kwa kila kitu anachohitaji yeye pamoja na familia yake maishani, ili aweze kujaza moyo wake nuru na kujiandaa kunyonya nuru ya elimu na kunufaika nayo."

“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.

Haipaswi kuwa mwepesi wa kuegemea kwamba jambo fulani ni halali mradi tu anaweza kuwa mwangalifu na hana haja nalo. Vilevile asijiingize kwa wingi katika mambo yanayoruhusiwa. Badala yake, daima atafute kufikia daraja la juu zaidi na kufuata nyayo za wanazuoni wema wa zamani, ambao walikuwa wakichukua tahadhari kubwa hata katika mambo waliyoyahukumu kuwa halali. Yule ambaye anapaswa kujitahidi zaidi kumfuata na kumwiga ni Nabii wetu Muhammad ﷺ, Mjumbe wa Allah, ambaye hakuwa hata akila tende aliyoiona barabarani kwa hofu kwamba huenda ilitoka kwenye sadaka, ingawa ilikuwa ni jambo lisilowezekana sana kwamba ilikuwa hivyo. Watu wa elimu wanapaswa kufuatwa na kuigwa, na wakiwa hawachukui tahadhari, basi ni nani atakayechukua?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 (radhiyallahu anhu) alisimulia kwamba Nabii (ﷺ) alipita karibu na tende lililoanguka kutoka kwenye mti, akasema: “Lau isingelikuwa kwamba linaweza kuwa sadaka, ningelila.”70 Na Abu Hurayrah (radhiyallahu anhu)

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)

imepokewa kutoka kwa Abu Hurayrah (radhiya Allahu anhu) kwamba Mtume wa Allah ﷺ alisema: "Hakika ninaporudi kwa familia yangu na kukuta tende imeanguka kitandani mwangu. Ninainua kuileta kinywani mwangu ili nile, kisha nikaogopa kwamba huenda ni sadaka. Hivyo, nikaiweka chini." Ibn Hajar alisema: "Hapa, Mtume ﷺ alitaja mahsusi kwamba aliikuta kitandani mwake. Kwa hili, alikataa kuila kwa tahadhari,"; na an-Nawawi alisema: "Hadithi hii ina mfano wa tahadhari, kwani tende hii haikuharamishwa kwa dhana tu kwamba ilitoka kwenye sadaka. Badala yake, iliachwa kwa tahadhari."73

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

- Kumkumbuka Allah - Na jambo muhimu zaidi ambalo mwanafunzi wa elimu anapaswa kuwa makini nalo ni kumkumbuka Allah katika hali zote, kwa kuwa kumkumbuka Yeye ndiyo mlango mkubwa zaidi na njia bora zaidi ya kufikia kile mtu anachokitafuta. Yeyote anayeyaacha hayo amezuiwa kweli kupata kila jema, na amepotoka na njia iliyo sahihi. Yeyote anayeongozwa kwake ameongozwa kweli, na ameongozwa na kiongozi na mwongozi bora kabisa.

- 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 alisema:

Ibn al-Qayyim said:

Kukimbilia kwa Allah na kumtegemea Yeye, kuridhika Naye, kujaza moyo kwa mapenzi Yake, kumkumbuka Yeye daima, na kuhisi furaha na shangwe kwa kumjua Yeye – haya yote ni thawabu za papo hapo, pepo ya dunia hii, na maisha ambayo maisha ya wafalme hayawezi hata kulinganishwa nayo. Nilimsikia Shaykh al-Islam Ibn Taymiyyah (Allah amrehemu) akisema: “Hakika kuna pepo katika dunia hii. Yeyote asiyeingia ndani yake hataingia Pepo ya Akhera.” Na wakati mmoja aliniambia: “Maadui zangu wanaweza kunifanya nini? Pepo yangu na bustani yangu zimo kifuani mwangu, nazo ziko pamoja nami popote niendapo. Kufungwa kwangu ni faragha yangu na Allah, kuuawa kwangu ni shahada, na kufukuzwa kwangu nchi yangu ni safari ya kutalii.” Na Allah Anajua kwamba sikuwahi kumuona mtu mwenye maisha safi zaidi kuliko yeye, licha ya yale aliyoyapitia ya dhiki na ukosefu wa faraja na mapumziko, na licha ya kufungwa kwake na hofu ya kuuawa. Pamoja na haya yote, aliishi maisha safi kabisa, alikuwa na moyo imara zaidi na wazi zaidi, alikuwa na furaha zaidi rohoni, na alikuwa na uso uliotoa mng'ao wa furaha.

“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.

Tulipokuwa na hofu, tukiwa na mawazo ya kukata tamaa, na tukihisi kana kwamba dunia inatusonga, tulikuwa tukimkimbilia. Kwa kumwona tu na kusikia maneno yake, hali hiyo yote iligeuka kuwa utulivu, uhakika na kujiamini. Basi, utukufu ni wa Yule ambaye aliwaruhusu waja Wake kuishuhudia Pepo Yake kabla ya kukutana Naye, na akawafungulia milango yake katika maisha haya, akiwapa katika ladha yake na upepo wake mtamu ambao wamekuwa wakielekeza nguvu zao kuutafuta na kushindana kuupata.

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.

Na baadhi ya watu wenye elimu walisema: "Lau wafalme na wana wao wangejua tunayopitia, wangetupiga vita kwa panga kwa ajili yake." Mwingine alisema: "Watu wa dunia hii wamenyimwa. Wameondoka duniani bila kuonja kitu kilicho kitamu zaidi ndani yake!" Aliulizwa: "Na ni kipi hicho?" Akasema: "Mapenzi ya Allah, kumjua Yeye, na kumkumbuka Yeye." Basi, mapenzi, elimu, na kumkumbuka Allah daima (dhikr), kumwegemea Yeye, kuhisi utulivu pamoja Naye, kumtenga Yeye pekee kwa mapenzi, hofu, matumaini, kumtegemea, na kumwelekea – kiasi kwamba Yeye pekee awe jambo kuu na shughuli kuu ya mja na malengo yake – ndiyo pepo na furaha ya dunia hii ambayo hakuna furaha nyingine inayoweza kulinganishwa nayo, na ndiyo faraja ya macho ya wanaompenda Allah, na uhai wa kweli kwa wanaomjua Yeye.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 aliendelea:

Ibn al-Qayyim continued:

“Na mara moja nilikuwa pamoja na Shaykh al-Islam Ibn Taymiyyah aliposwali Alfajiri. Baadaye aliketi akimkumbuka Allah hadi adhuhuri, kisha akanigeukia akasema: “Hii ndiyo riziki yangu. Nisipopata riziki hii, sitakuwa na nguvu”, au kwa maneno yanayofanana na haya. Na mara moja aliniambia: “Sisimami kufanya dhikr isipokuwa kwa nia ya kuhifadhi nguvu zangu ili nijipumzishe kujiandaa kwa dhikr zaidi”, au maneno yanayokaribiana na haya kwa maana.”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

Na hakuna shaka kwamba moyo hupata kutu kama vile shaba, fedha n.k. zinavyopata kutu, na husafishwa kwa dhikri, kwani dhikri itausafisha hadi ubaki ukiwa mng'aavu kama kioo. Ukiachwa, tena hugeuka kuwa na kutu, na ukimkumbuka Allah, tena husafishwa.

“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.

Na moyo hutiwa kutu kwa sababu mbili: kughafilika na dhambi, na husafishwa kwa mambo mawili: toba na dhikri. Kwa hiyo, yeyote anayeghafilika mara nyingi zaidi atakuwa na kutu nyingi zaidi moyoni mwake, na kiasi cha kutu kitalingana na kiwango cha kughafilika kwake.

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.

Ikiwa moyo utapata kutu, mmiliki wake hataweza kuona mambo kama yalivyo. Hivyo, ataona uongo kuwa ukweli na ukweli kuwa uongo, kwa sababu kutu inapoongezeka, husababisha ukungu unaozuia kuona mambo kama yalivyo. Kwa hiyo, kutu ikiongezeka na kuufanya moyo kuwa mweusi, ufahamu wake na uelewa wake huharibika; hatakubali ukweli kuwa ukweli, wala hatakataa uongo kuwa uongo. Hii ndiyo adhabu kubwa kabisa inayoweza kuupata moyo.

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.

Hili vyote vinatokana na kughafilika na kufuata matamanio ya nafsi, kwani mambo hayo huizima nuru ya moyo na kuufanya upofu.

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

{"…wala usimtii yule ambaye tumeufanya moyo wake usahau ukumbusho Wetu, akafuata matamanio yake, na jambo lake limepotea."}76

{“…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

Kwa hiyo, ikiwa mja wa Allah anataka kumuiga mtu, na aangalie: je, yeye ni miongoni mwa wale wanaomkumbuka Allah, au ni miongoni mwa wazembe? Je, anaongozwa na matamanio yake, au na Wahyi?

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?

Basi, ikiwa anafuata matamanio yake na yuko miongoni mwa wasiojali, basi jambo lake limepotea. Neno hili limefasiriwa kumaanisha kupotea, yaani kile anachopaswa kufanya, na kinachomwongoza kwenye uongofu wake na mafanikio, kimepotea. Pia limefasiriwa kumaanisha kupotezwa, yaani amepoteza alichonacho. Pia limefasiriwa kumaanisha uharibifu, na limefasiriwa kumaanisha kupinga haki. Maana zote hizi zinafanana, na jambo la msingi ni kwamba Allah ametukataza kuwatii wale wenye sifa hizi. Hivyo, mtu anapaswa kumtazama mwalimu wake, mfano wake na kiongozi wake; akimwona ndani yake sifa hizi, na aepuke kuwa karibu naye. Akimpata mtu ambaye kwa kawaida anamkumbuka Allah, anafuata Sunnah, na jambo lake halijapotea, bali anatekeleza wajibu wake, basi amshikilie kwa nguvu mtu huyo. Tofauti pekee kati ya aliye hai na aliyekufa ni kuhusu kumkumbuka Allah, kwa kuwa tofauti kati ya anayemkumbuka Mola wake na asiyemkumbuka ni kama tofauti kati ya aliye hai na aliyekufa.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

Na Shaykh al-Islam Ibn Taymiyyah (Mwenyezi Mungu amrehemu) alisema:

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

"Wakati mwingine, ningekutana na maelezo mia tofauti kwa aya moja, na ningemwomba Allah anijaalie kuyaelewa. Ningesema: ‘Ewe Mwalimu wa Adam na Ibrahim, nifundishe!’ Nilikuwa nakwenda msikiti ulioachwa, nasugua uso wangu kwenye udongo, na kumwomba Allah, nikisema: ‘Ewe Mwalimu wa Ibrahim, nifundishe.’"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 (radhi Allahu anhu) amesimulia kwamba Mjumbe wa Allah ﷺ alisema: "Mfano wa anayemkumbuka Mola wake na asiyemkumbuka ni kama mfano wa aliye hai na aliyekufa,"79 na hii ni riwaya ya al-Bukhari. Maneno ya Muslim ni: "Mfano wa nyumba ambayo Allah anakumbukwa ndani yake na ile ambayo Yeye hakumbukwi ndani yake ni kama mfano wa aliye hai na aliyekufa."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 amrehemu) alisema:

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

"Na mfano huu unaonyesha uzuri wa juu na fadhila tukufu ya yule anayemkumbuka Allah, na unaonyesha uhai anaopewa yeye na nafsi yake kutokana na nuru inayomzunguka na thawabu anayopewa. Vivyo hivyo, unaonyesha kwamba yule anayeacha kumkumbuka Allah – hata kama yuko hai kihalisi – hahesabiwi kuwa hai. Badala yake, anafananishwa na wafu, ambao hawana chochote katika yale ambayo walio hai, wanaojishughulisha kumtii Allah, Mwenye nguvu na Mtukufu, wanayo. Na yale yaliyomo katika hadithi hii pia yamo katika aya: {"Je, aliyekuwa maiti kisha Sisi tukamhuisha…"}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

Hii ina maana kwamba kafiri anafananishwa na maiti, na uongofu wa Uislamu unafananishwa na uhai.82

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

Na al-Bukhari alipa moja ya sura zake kichwa ‘Sura: Fadhila za Kumkumbuka Allah.’ Ndani yake, alijumuisha hadithi ya Abu Musa iliyotajwa hapo juu, pamoja na hadithi hii ya Abu Hurayrah, ambamo Mjumbe wa Allah ﷺ alisema:

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 ana Malaika wanaozunguka barabarani, wakitafuta wale wanaomkumbuka Yeye. Kwa hiyo, wakiwapata wale wanaomkumbuka Allah, huwaita: “Njoni muone mnachokitafuta!” na Malaika huwazunguka kwa mabawa yao yaliyonyooshwa hadi mbinguni.

“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.

Kisha, Mola wao anawauliza – ingawa Yeye Anajua zaidi kuliko wao – ‘Waja Wangu wanasema nini?’ Malaika wanajibu: ‘Wanasema: Subhan Allah, Allahu Akbar, na al-hamdu lil-Lah.’ Kisha Allah Anasema: ‘Je, wameniona Mimi?’ Malaika wanajibu: ‘Hapana! Kwa Allah, hawakukuona Wewe.’ Allah Anasema: ‘Itakuwaje kama wangeniona Mimi?’ Malaika wanajibu: ‘Kama wangekuona Wewe, wangekuabudu kwa unyenyekevu zaidi, wangekusifu zaidi, na wangetangaza utakatifu Wako kutokana na kufanana na chochote mara nyingi zaidi.’ Allah atasema: ‘Wananiomba nini?’ Malaika wanajibu: ‘Wanakuomba Pepo.’ Allah Anasema: ‘Je, wameiona?’ Malaika wanasema: ‘Hapana! Kwa Allah, Ee Mola wetu! Hawakuiona.’ Allah Anasema: ‘Itakuwaje kama wangeiona?’ Malaika wanasema: ‘Kama wangeiona, wangekuwa na hamu kubwa zaidi nayo, na wangeitafuta kwa bidii zaidi.’ Allah Anasema: ‘Wanakimbilia kwa nini?’ Malaika wanajibu: ‘Wanakimbilia kwa ulinzi kutoka Motoni.’ Allah Anasema: ‘Je, wameuona?’ Malaika wanasema: ‘Hapana, kwa Allah, Ee Mola wetu! Hawakuuona.’ Allah Anasema: ‘Itakuwaje kama wangeuona?’ Malaika wanasema: ‘Kama wangeuona, wangeukimbia haraka, na wangekuwa na hofu kubwa sana juu yake.’ Kisha, Allah anasema: ‘Nakufanyeni mashahidi kwamba Nimewasamehe.’ Mmoja wa Malaika basi atasema: ‘Kulikuwa na mtu fulani miongoni mwao, naye hakuwa miongoni mwao. Bali, alikuja tu kwa ajili ya haja yake fulani.’ Kisha Allah atasema: ‘Hawa ni watu ambao wenzao hawatahuzunika.’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-Hafidh Ibn Hajar (Allah amrehemu) alisema:

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

Kinachokusudiwa hapa kwa dhikr ni kutamka maneno yanayohimizwa kusemwa, na kufanya hivyo mara kwa mara, kama vile kusema subhan Allah (Utukufu ni wa Allah), al-hamdu lil-Lah (Sifa njema ni za Allah), la ilah illa Allah (Hakuna mungu anayestahili kuabudiwa isipokuwa Allah), Allahu Akbar (Allah ni Mkuu zaidi), la hawla wa la quwwata illa bil-Lah (Hakuna nguvu wala uwezo isipokuwa kwa Allah), bismil-Lah (Kwa jina la Allah), hasbuna Allah wa ni'm al-Wakil (Allah anatutosha, naye ni Mwenye kutegemewa bora kabisa), pamoja na kutafuta maghfira ya Allah, na kuomba dua kwa ajili ya mema ya dunia hii na ya Akhera.

“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.

Kumbukumbu la Allah pia linajumuisha kufanya yale ambayo Allah ameyawajibisha au kuyahimiza, kama vile kusoma Qur’ani, kusoma Hadith, kusoma elimu, kuswali sala za sunnah, n.k. Wakati mwingine dhikr hutokea kwa ulimi, na mtu hupata thawabu kwa hilo bila hata kuhitaji kujua maana ya anachokisema. Bali ni lazima asikusudie kingine isipokuwa maana yake, na akiongeza katika kutamka huku kuwepo kwa moyo wake, hilo ni bora zaidi. Kisha akiongeza kwa hili kuelewa maana ya dhikr hii – yaliyomo ndani yake ya kumtukuza Allah na kumtakasa na kila upungufu – hilo ni bora zaidi ya hapo. Akifanya hivi wakati wa tendo lolote jema – iwe ni sala, jihadi, n.k. – huongezeka tu katika fadhila. Akimgeukia Allah kikamilifu na kumtakasia nia katika kufanya hivi, hili ndilo bora na kamilifu zaidi.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

"Mfano wa nyumba ambayo Allah anakumbukwa ndani yake na ile ambayo Yeye hakumbukwi ndani yake ni kama wa aliye hai na aliyekufa," ni hadithi aliyoipokea Muslim. Ibn Hajar alisema: "Kinachoelezwa kuwa hai kweli au kufa kweli ni mkazi, si nyumba. Na kinachokusudiwa kwa kuielezea nyumba kuwa hai au kufa ni kwamba mkazi wake yuko hai au amekufa. Kwa hiyo, yeye (amani iwe juu yake) alimfananisha mtu anayemkumbuka Allah – ambaye kwa nje amepambwa kwa nuru ya uhai, na ndani amepambwa kwa nuru ya elimu – na aliye hai, na alimfananisha asiyemkumbuka Allah na nyumba iliyoharibika kwa nje na ndani. Pia imesemwa kwamba mfano wa aliye hai na aliyekufa unatokana na jinsi aliye hai anavyoweza kuwasaidia washirika wake na kuwadhuru maadui zake, wakati aliyekufa hawezi."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

Kwa hiyo, wale ambao wanapaswa kushikilia kwa nguvu zaidi mpini wa dhikr ni watu wa elimu na wale wanaoitafuta. Hao ndio wanaosonga mbele kwa kasi, na kwa hilo wanaongozwa ipasavyo kufikia lengo wanalotafuta; na kwa kitu kingine chochote, miguu yao ingekuwa mizito, mioyo yao ingeshika kutu, na wangepotea, kama ilivyosemwa:

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:

Tunapougua, tunajitibu kwa kumkumbuka Wewe. Na tunapoliacha kumkumbuka kwa muda kidogo, tunahuzunika…

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