Allah amefafanua katika Kitabu Chake – naye ndiye Mola wa nyoyo, na Mjuzi wa yaliyofichika – kwamba ukumbusho haumwamshi kila mtu, na haunufaishi wote wanaouskia.

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.

Badala yake, kuna masharti na vizuizi kwa hili:

Rather, there are conditions and restrictions to this:

{"Hakika katika hayo kuna ukumbusho kwa yule aliye na moyo, au anayesikiliza kwa makini huku akiwa mwenye kutahadhari."}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 amrehemu) alisema:

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

"Ukitaka kunufaika na Qur'an, ukusanye moyo wako wakati inaposomwa, elekeza usikivu wako, na ujitendee kana kwamba Allah anakuzungumzia moja kwa moja, kwa kuwa ni hotuba kutoka Kwake kwako kupitia ulimi wa Mjumbe huyu ﷺ, kama Aliye Juu Kabisa alivyosema:"

“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:

{"Hakika katika hayo kuna ukumbusho kwa yeye aliye na moyo au akatega sikio huku akiwa mwenye kuwa makini."} Na hii ni kwa sababu kupata faida kubwa zaidi na athari kamili kutoka kwa jambo hutegemea kitu kinachosababisha athari hiyo, kitu kinachopokea athari hiyo pamoja nayo, masharti yanayohitajika ili athari hiyo ihisiwe, na kuondolewa kwa kile ambacho athari hiyo inakusudiwa kukiondoa.

{“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.

Yote haya yamo katika aya iliyo hapo juu kwa njia iliyo wazi zaidi na fupi kabisa iwezekanavyo.

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

{“Hakika katika hayo mna ukumbusho…”} inarejelea kila kitu kuanzia mwanzo wa sura hadi hapa.

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

Na kauli Yake {"…kwa yule aliye na moyo…"} inarejea kwenye lengo la athari hiyo, yaani moyo ulio hai unaomjua Allah, kama Allah Alivyosema katika aya nyingine:

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:

"Hakika hii ni ukumbusho na Qur'ani iliyo wazi, ili aonye aliye hai..."

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

Maana yake, ana moyo ulio hai.

Meaning, has a heart that is alive.

Kauli Yake {"…au akatega sikio…"} inamaanisha kwamba anaelekeza usikilizaji wake na kuelekeza hisia zake kwa kile kinachosemwa kwake, na hii ni miongoni mwa masharti ya kuathiriwa na maneno yanayosemwa.

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.

Kauli Yake {“…wakati yeye ni mwenye kuwa makini…”} inamaanisha kwamba ana moyo uliopo na si uliokuwa mbali. Ibn Qutaybah alisema: “Anasikiliza Kitabu cha Allah huku moyo wake na ufahamu wake vikiwepo, wala hasumbuliwi na chochote.” Hii ni dalili ya kile kinachokusudiwa kuondolewa kwa athari ya Qur’an, nacho ni usumbufu na kutokuwepo kwa moyo, kutoweza kwake kuelewa kile kinachowasilishwa kwake, na kukosa kwake busara na tafakari juu yake.

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.

Kwa hiyo, ikiwa chanzo cha athari kipo (Qur'ani), na lengo la athari lipo (moyoulio hai), na masharti ya kuhisi athari yapo (kuzingatia na kuwa makini), na kuondolewa kwa kizuizi kupo (usumbufu wa moyo na kushindwa kuelewa maana ya yanayosemwa), basi, pindi mambo haya yote yanapokuwepo, matokeo hupatikana (athari na faida ya Qur'ani na ukumbusho huhisiwa).

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).

Kwa hiyo, elimu haipatikani isipokuwa kwa kusikiliza na kuzingatia kwa unyenyekevu. Ash-Sha'bi (Mwenyezi Mungu amrehemu) alisema: "Zayd bin Thabit alisali sala ya jeneza. Kisha akaletewa nyumbu ili apande aondoke, na Ibn 'Abbas akaja akashika hatamu zake ili amuongoze. Zayd akamwambia: 'Muachie, ewe binamu wa Mtume wa Mwenyezi Mungu ﷺ.' Ibn 'Abbas akasema: 'Hivi ndivyo tulivyoamriwa kuwatendea wanazuoni!'"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

Na Salaf walikuwa wakiwatazama wale waliowafundisha kwa heshima na staha ya hali ya juu kabisa, na hili linaonekana wazi katika adabu zao walipokuwa wakihudhuria halaqa za elimu, hasa jinsi walivyowaheshimu walimu wao. Al-Khatib ameripoti simulizi nyingi za namna hii.

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 alisema: ‘Tulikuwa tukimheshimu Ibrahim an-Nakha’i kama mtu anavyomheshimu mtawala.’ Ayyub alisema: ‘Mtu angekaa na al-Hasan kwa miaka mitatu bila kumuuliza chochote kwa sababu ya hofu na heshima aliyokuwa nayo kwake.’ Ishaq ash-Shahidi alisema: ‘Nilikuwa nikimuona Yahya al-Qattan akisali ‘Asr. Kisha angeegemea msingi wa mnara wa msikiti, na mbele yake kungesimama ‘Ali bin al-Madini, ash-Shadhakuni, ‘Amr bin ‘Ali, Ahmad bin Hambal, Yahya bin Ma’in, na wengineo – wote wakimuuliza kuhusu Hadith wakiwa wamesimama. Hali hii ingeendelea hadi swala ya Maghrib, naye hakuwapa hata mmoja wao nafasi ya kukaa, wala hakuna aliyekaa kwa sababu ya hofu na heshima waliyokuwa nayo kwake.’ al-Ghulabi alisema: ‘Ibn al-Khayyat alimsifu Malik bin Anas, akisema:”

“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:

Anatoa jibu lake bila kupunguza heshima yake * Huku wale wanaomwuliza wakiwa wameinua videvu vyao; Nuru ya utulivu na heshima ya mamlaka ya haki * Hivi ndivyo wanavyomheshimu bila yeye kuwa mamlaka… Na ‘Abd ar-Rahman bin Harmalah al-Aslami alisema: “Hakuna aliyethubutu kumwuliza Sa’id bin al-Musayyab chochote hadi aombe ruhusa yake, kama vile ruhusa ya mtawala inavyoombwa kwa jambo lolote.”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

Na inasemekana kwamba ash-Shafi'i (radhiya Allahu anhu) alikosolewa kwa unyenyekevu wake kwa maulamaa, na akasema:

“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:

Najinyenyekeza kwao, nao wananiheshimu * Na hutaheshimiwa isipokuwa ujinyenyekeze… Na Ahmad bin Hambal (Allah amridhie) alimwambia Khalaf al-Ahmar (Allah amrehemu): "Sitakaa ila mbele yako. Tumeamrishwa kunyenyekea kwa wale tunaojifunza kwao."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

"Mwanafunzi wa elimu anapaswa kujisalimisha kwa mwalimu wake katika mambo yake, na hapaswi kutafuta kumpinga na kupingana naye katika maoni yake na maamuzi yake. Badala yake, awe pamoja naye kama vile mgonjwa alivyo pamoja na daktari wake – akimshauri kuhusu anachotaka, akinuia kumpendeza, akilinda heshima yake, na kupata ukaribu kwa Mwenyezi Mungu kwa kumtumikia. Anapaswa kutambua kwamba unyenyekevu kwa shaykh wake ni heshima, na kujishusha kwake kunamwinua."

“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.

Mwanafunzi wa elimu anapaswa kumtazama mwalimu wake kwa jicho la heshima na unyenyekevu, kwani hilo litamsaidia kunufaika naye. Baadhi ya Salaf walikuwa wakitoa sadaka kabla ya kwenda kumtembelea shaykh wao, wakisema: "Ee Allah! Nisitiri kasoro za shaykh wangu, wala usinizuie baraka ya elimu yake."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

"Na ash-Shafi'i (Allah amrehemu) alisema: "Nilikuwa nikigeuza kurasa za vitabu vyangu mbele ya Malik (Allah amrehemu) kwa upole sana na kimya kimya, ili asisumbuliwe na kelele zake, kwa heshima yake." Na Hamdan al-Asfahani alisema: "Nilikuwa pamoja na Sharik (Allah amrehemu), wakamjia baadhi ya watoto wa Khalifa al-Mahdi. Basi, yeye aliegemea ukuta, wala hakugeukia kwao walipomuuliza kuhusu hadithi. Kisha wakarudi na kurudi, wakiuliza swali lile lile hadi wakasema: "Je, unawadharau watoto wa watawala?" Basi Sharik akasema: "Hapana. Lakini elimu ina thamani zaidi kwa Allah kuliko kuitoa kwa namna hii." Basi wale watu wakaketi, wakiweka magoti yao sawa na magoti yake, naye akasema: "Hivi ndivyo elimu inavyopaswa kutafutwa.""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

“Na asimwite shehe wake kwa jina la kawaida, wala asimwite kutoka mbali.

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

Al-Khatib alisema: "Asimwite 'Ewe mwalimu!' wala 'Ewe mwanazuoni, unaonaje kuhusu hili? Msimamo wako ni upi kuhusu hili?' n.k. Vilevile, asimtaje kwa jina lake la kwanza anapokuwa hayupo, isipokuwa akiambatanisha nalo cheo cha heshima, kama 'Shaykh,' 'Ustadh,' au 'Shaykhuna.' Na ajue haki za shaykh wake juu yake, asisahau fadhila zake juu yake, na aweke umuhimu mkubwa katika kulinda heshima yake na kuzuia ghibah yoyote dhidi yake. Akasirike kwa ajili yake, na ikiwa hawezi kufanya hivyo, asimame na kuondoka katika kikao chochote ambapo jambo hilo linafanyika. Amwombee shaykh wake akiwa hai, na awatunze familia yake, watoto wake, na marafiki zake baada ya kufariki kwake. Azuru kaburi lake, aombe msamaha wa Allah kwa ajili yake, na atoe sadaka kwa niaba yake. Amwige katika kuwa mtulivu, kimya, na mwenye kuongozwa, na aige tabia zake katika elimu ya Dini. Aige mienendo yake katika mambo yake ya kawaida na ibada, na afuate adabu zake. Kwa ufupi, amchukue kuwa mfano wake."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

Na mwanafunzi wa elimu anapaswa kuwa na subira kwa ukali wa mwalimu wake, na awe mpole kwake. Al-Khatib alisimulia kwamba ash-Shafi'i alisema: "Watu wawili walikuwa wakimtembelea al-A'mash. Mmoja wao alikuwa na shauku ya Hadith, na mwingine hakuwa nayo. Siku moja al-A'mash alimkasirikia yule aliyekuwa na shauku ya Hadith. Yule mwingine alisema: 'Kama angenikasirikia kama alivyokufanyia wewe, nisingerudi kwake.' Ndipo al-A'mash akasema: 'Basi, wewe ni mjinga kama yeye. Anaacha kile kitakachomnufaisha kwa sababu ya tabia yangu mbaya.'"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

Na ash-Shafi'i (Allah amrehemu) alisimulia tukio linalofanana na hilo kutoka kwa Sufyan bin 'Uyaynah, ambapo ilisemwa kwa Sufyan: "Watu hawa wanakujia kutoka kila pembe ya dunia, nawe unawakasirikia?! Wanaweza wote kuondoka na kukuacha!" Akasema: "Wakifanya hivyo, watakuwa wapumbavu, kwa sababu wanaacha kile kinachoweza kuwanufaisha kwa sababu ya tabia yangu mbaya."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 (Mwenyezi Mungu amrehemu) alisema:

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

"Mwanafunzi wa elimu anapaswa kuvumilia ukali na kutendewa vibaya na mwalimu wake, na hilo lisimfanye amwache. Anapaswa kumpa mwalimu wake nafasi ya kudhania vyema pale anapofanya jambo lolote baya, na anapokumbana na ukali kutoka kwa shaykh wake anapaswa kujibu kwa kuomba msamaha mwenyewe, kutubia kwa Allah, kutafuta msamaha Wake, na kujilaumu mwenyewe. Hili litalinda mapenzi yake kwa shaykh huyu, litalinda moyo wake, na ni lenye manufaa zaidi kwa mwanafunzi katika maisha haya na yajayo."

“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.

Ukimkuta shaykh wako amelala, usimwombe amuamshe. Badala yake, keti na usubiri hadi aamke, au uondoke ukipenda.

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 amrehemu) ameripoti:

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

Ibn ‘Abbas (Allah na awe radhi naye) alisema: “Mtume wa Allah ﷺ alipofariki, nilimwambia mmoja wa Ansari: ‘Njoo tuende tuwaulize Maswahaba wa Mtume wa Allah ﷺ, kwani leo wamekuwa wengi.’ Akasema: ‘Nakushangaa wewe, Ibn ‘Abbas! Unadhani watakusikiliza wakati wapo miongoni mwao Maswahaba wakubwa zaidi?’ Basi, nikamwacha, nikaanza kuwauliza Maswahaba wa Mtume wa Allah ﷺ kuhusu Hadith. Nilipoambiwa kwamba mtu fulani ana hadith, nilikwenda mlangoni kwake. Nikimkuta amelala, nilitandaza blanketi chini mbele ya nyumba yake na kumngoja. Upepo ungenipulizia vumbi, naye hatimaye angetoka akisema: ‘Ee binamu wa Mtume wa Allah ﷺ! Nini kimekuleta hapa? Kwa nini hukunituma nikufuate? Ningekuja kwako.’ Nami nilisema: ‘Ni wajibu zaidi kwangu mimi kuja kwako,’ kisha nilimwuliza kuhusu hadith za Mtume ﷺ. Yule Mwansari aliishi hadi akawaona watu wakinizunguka na kuniuliza, naye akasema: ‘Kijana yule alikuwa mwerevu kuliko mimi!’” Na Ibn ‘Abbas (Allah na awe radhi naye) alisema: “Nilikuta elimu nyingi ya Mtume wa Allah ﷺ katika mtaa huu wa Ansari. Nilikuwa nikingoja mlangoni kwa mmoja wao, na nikitaka ruhusa ya kuingia, ningeipata.”

“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.