Tulizungumzia hapo awali kwamba mwanafunzi wa elimu anapaswa kula kidogo na kutoka kwenye chakula halali. Na njia ya kujizoesha kuushinda hamu ya tumbo ni kuzoea kuridhika kwa kidogo. Kwa hiyo, mtu apunguze polepole na kidogo kidogo kiasi cha chakula anachokula, mpaka afikie kiwango cha wastani, na mambo bora ni yale ya wastani.

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.

Alijizuia kula kiasi tu kinachomwezesha kutoacha ibada, na kumwezesha kuhifadhi nguvu zake. Asihisi njaa wala kushiba. Ndipo tu mwili wake utakuwa na afya, matamanio yake yatakuwa makubwa, na dhamiri yake itakuwa safi. Akila zaidi ya hapo, atalazimika kulala zaidi, na akili yake itakuwa dhaifu zaidi.”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

Kula chako kuwa halali ni jambo analotakiwa kila Muislamu, na linasisitizwa zaidi kwa mwanafunzi wa elimu, kwani mwanafunzi wa elimu ndiye ngome ya elimu ya kipi halali na kipi haramu. Tumeshaigusa tayari suala la tahadhari katika chakula na kinywaji, na jinsi Mtume ﷺ alivyojizuia kula tende aliyoikuta kitandani mwake kwa hofu kwamba ilikuwa ni sadaka, kwa kuwa sadaka haikuwa halali kwake 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).

Kwa hiyo, mwanafunzi wa elimu yuko busy mno kiasi cha kutofikiria chakula na kinywaji, na yule anayeona kupitia mng'ao wa maisha haya hatanenepa. Badala yake, shauku yake humfanya asahau kula sana. Hapa yupo Shaykh al-Islam Ibn Taymiyyah, ambaye "hakuwahi kusikika akiomba chakula - chakula cha mchana au cha jioni - bila kujali ni muda gani alibaki busy na jambo fulani linalohusiana na elimu na amali. Badala yake, wakati mwingine alipewa chakula ambacho alikiacha kwa muda mrefu kabla hata hajakigeukia, na alipokula kutoka humo, alikula vipande vidogo tu. Hakuwahi kutaja starehe za dunia hii, wala hakuzungumza wala kuuliza kuihusu. Badala yake, wasiwasi wake wote na mazungumzo yake yalikuwa katika kutafuta Akhera na yale yanayoweza kumkaribisha kwa Allah, Mtukufu."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 alisimulia kwamba 'Umar bin al-Khattab (Allah awe radhi naye wote wawili) alikuwa akitaja hali ya umaskini ambao watu walikuwa wameukumbana nao, akisema: "Nilimwona Mtume wa Allah ﷺ akitumia siku nzima akiwa na huzuni kwa sababu ya njaa, kwa kuwa hakuweza hata kupata tende za ubora wa chini za kujazia tumbo lake."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 Hurayrah alipita karibu na kundi la watu waliokuwa wakila kondoo aliyechomwa, nao wakamkaribisha aketi na kula pamoja nao. Yeye alikataa, akisema: "Mtume wa Allah ﷺ aliondoka duniani bila hata kushibisha njaa yake kwa mkate wa shayiri."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

Na Anas bin Malik (radhiya Allahu anhu) alisema: "Mtume ﷺ hakuwahi kula chakula chake juu ya meza ya kulia wala katika sahani ya mtu mmoja, na hakuwahi kula mkate mwembamba uliookwa vizuri mpaka alipofariki."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

Kuhusu kulala: "Mwanafunzi wa elimu anapaswa kupunguza kiasi cha usingizi kadiri awezavyo bila kuidhuru miili yake na akili yake, na asilale zaidi ya saa nane usiku - theluthi moja ya muda wake - na ikiwa anaweza kulala kidogo kuliko hivyo, afanye hivyo."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 (Mwenyezi Mungu amrehemu) alisema:

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

Al-Hasan bin Ziyad alianza kusoma akiwa na umri wa miaka 80, na kwa muda wa miaka arobaini, hakulala usiku mzima kitandani mwake, na Muhammad bin al-Hasan ash-Shaybani hakuwa analala usiku.

“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.

Alikuwa akiweka vitabu vyake mbele yake, na akichoka kimoja, alihamia kingine. Pia alikuwa akiweka mbele yake chombo cha maji ambacho alikitumia kujiweka macho, akisema: "Usingizi hutokana na joto, na hupaswa kuufukuza kwa maji baridi."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

Na Abu Hurayrah alisimulia kwamba Mtume ﷺ alisema: “Mmoja wenu anapolala, Shetani hufunga mafundo matatu nyuma ya shingo yake, na kila fundo hufungwa kwa kusema: ‘Una usiku mrefu. Basi lala.’ Kwa hiyo, mtu akiamka na kumtaja Allah, fundo moja hufunguka. Akitawadha, mafundo mawili hufunguka. Na akiswali, mafundo yote hufunguka, naye asubuhi huwa mchangamfu na mwenye moyo mzuri.”

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.

Vinginevyo, atakuwa na hali mbaya na atakuwa mvivu asubuhi.”93

Kuhusu kupunguza kiwango cha maneno yako, Mtume ﷺ alisema: "Yeyote anayemwamini Allah na Siku ya Mwisho, na aseme lililo jema au anyamaze."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 alisema:

an-Nawawi said:

Hii inamaanisha kwamba mtu akitaka kusema jambo, anapaswa kwanza kutafakari kama alichotaka kusema ni hakika jema na linastahili sifa, ni wajibu, au limesisitizwa. Akiona ni hivyo, basi asemeTo. Asipoona kuwa ni jema na linastahili sifa, asisema, iwe ni haramu, makruhu, au mubaha; yote haya ni sawa. Katika hali hii, usemi ambao kwa kawaida unaruhusiwa unapaswa kuepukwa kwa kuhofia kwamba unaweza kupelekea usemi haramu au makruhu, na hili hutokea sana. Kwa kutegemea hadithi hii, al-Imam ash-Shafi'i (Allah amridhie) alisema kwamba ukitaka kusema jambo, na mtu afikiri. Ukihitimisha kwamba hakuna madhara, sema.

“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.

"Ukihitimisha kwamba maneno yako yatasababisha madhara, usiseme."100

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

Ibn Hajar (Allah amrehemu) alisema:

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

“Na hii ni katika uwezo wake (ﷺ) wa kukusanya maana nyingi katika maneno machache, kwani kila kauli ni nzuri, mbaya, au inaelekea upande mmoja kati ya hizo mbili. Ndani ya kauli nzuri kumo kila jambo ambalo ni wajibu au linalohimizwa, na aliruhusu kauli hii licha ya aina zake mbalimbali, pamoja na kila kitu kinachoweza kupelekea kwake. Kuhusu kauli mbaya au inayoweza kupelekea yaliyo mabaya, aliamuru sisi tunyamaze kimya endapo tungetaka kujiingiza ndani yake.”101

Ibn Qudamah (Allah amrehemu) alisema:

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

"Dhambi za ulimi ni nyingi. Zina ladha fulani moyoni, na hutokea kutoka kwenye tabia ya mtu. Hakuna njia ya kuokoka na hatari yake isipokuwa kunyamaza. Abu ad-Darda' (radhi za Allah zimshukie) alisema: "Tumia masikio yako zaidi kuliko mdomo wako, kwa kuwa umepewa masikio mawili na mdomo mmoja ili usikilize zaidi kuliko kuzungumza." Na Makhlad bin al-Husayn alisema: "Kwa miaka hamsini, sijasema neno hata moja ambalo ninalijutia." Kuhusu dhambi za ulimi, ni hizi:"

“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:

• Kuzungumza kuhusu mambo yasiyokuhusu:

• Speaking about what does not concern you:

Jua kwamba yule anayethamini wakati wake hataupoteza katika mambo yasiyomnufaisha, na huu ni ufahamu unaoamuru kuzuia ulimi wake na yale yasiyomhusu. Hii ni kwa sababu yule anayeacha kumkumbuka Allah (SWT) na badala yake akajishughulisha na yale yasiyomhusu ni kama yule aliye na uwezo wa kununua johari, lakini akanunua udongo tu, na hii ni hasara ya maisha yote.

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.

Aliambiwa Luqman: "Ulipataje hekima hii kubwa?" Akajibu: "Siulizi kuhusu kitu nisichokihitaji, na sizungumzii jambo lisilonihusu." Na imepokewa kwamba Luqman aliingia kwa Dawud akiwa anatengeneza silaha zake za vita. Alistaajabishwa na alichokiona, na alitaka kuuliza anafanya nini. Hata hivyo, hekima yake ilimzuia kufanya hivyo.

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.