Ni wajibu kwa mwanafunzi wa elimu kujitakasa kwa nje kwa kujiepusha na bid'ah, kujipamba kwa sunna za Mjumbe wa Allah ﷺ katika nyanja zote za maisha yake, kuhifadhi wudhuu' wake, na kuweka mwili wake na mwonekano wake safi, yote haya kwa kadiri ya uwezo wake na kwa kiwango anachoweza.

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 ameripoti kwamba ‘Abd al-Malik al-Maymuni alisema: “Sijui kama nimewahi kumwona mtu aliyevaa nguo safi zaidi, aliyekuwa makini zaidi katika kupunguza masharubu yake na kutunza nywele za kichwa na za mwili wake, au aliyevaa mavazi safi na meupe zaidi kuliko Ahmad bin Hambal.”20 Na hii ilitokana na kwamba kila harakati ya Ahmad (Allah amrehemu) ilikuwa kulingana na Sunnah, kama alivyosema: “Sikuwahi kuandika hadithi hata moja isipokuwa nilitekeleza kile kilichomo ndani yake, hadi nikakutana na riwaya kwamba Nabii ﷺ alifanyiwa kikombe cha damu (cupping) na akampa Abu Taybah (mtu aliyemfanyia kikombe) dinari moja. Hivyo, nami nilifanyiwa kikombe cha damu na nikampa mtu aliyenifanyia dinari moja.”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

Haipaswi kueleweka vibaya himizo la kuwa na nguo safi, wala kupindukia na kuwa mwingi wa kujishughulisha kupita kiasi kuhusu mavazi yake. Badala yake, mtu anapaswa kuwa chini kidogo ya hili, kwa kuzingatia kwamba imepokewa kuwa Mtume wa Allah ﷺ alisema: "Badhadhah ni katika 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 alisema: "Badhadhah ni kuwa na mwonekano rahisi na wa kujinyima, …na yeye (ﷺ) alimaanisha kwamba mtu anapaswa kuwa mnyenyekevu katika mavazi yake, akiepuka kujionyesha."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

Na al-Khatib al-Baghdadi (Allah amrehemu) alisimulia kwamba Abu ‘Abdillah al-Bushinji alisema: “Kuhusu badhadhah ambayo Mjumbe wa Allah ﷺ alisema ni katika imani, ni unyenyekevu unaoonyeshwa mtu katika mavazi na nguo zake, na huu ni unyenyekevu wa kutokuwa na nguo na mavazi ya kung’aa na ya gharama kubwa. Hivi ndivyo watu wa zuhd wanavyovaa duniani.”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 (Mwenyezi Mungu amrehemu) alisema: “Mwanafunzi wa elimu lazima aache burudani, maneno yasiyo na faida, na usemi usiostahili anapokutana na kukusanyika na wengine, kama vile upumbavu, kucheka, kukaka kicheko, na utani mwingi. Inaruhusiwa kwake kucheka kidogo na mara chache kwa namna isiyopita mipaka ya adabu na mwenendo wa mtu anayeshughulika na elimu. Kuhusu kufanya hivi mara kwa mara, kuzungumzia mambo yasiyofaa, ya kitoto na ya kibwege, kucheka sana na kutania sana – yote haya hupunguza heshima yake na uanaume wake.”

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 amrehemu) alisema: "Ni wajibu kwa mwanafunzi wa elimu kuonyesha utulivu, unyenyekevu na amani, na kufuata nyayo za wale waliotangulia kabla yake." Muhammad bin al-Husayn alisimulia kutoka kwa Sa'id bin 'Amir kwamba alisema: "Tulikuwa pamoja na Hisham ad-Dastawa'i, na mmoja wetu akacheka. Hisham akamwambia: 'Unacheka wakati wewe ni mwanafunzi wa Hadith?!'" 'Abd ar-Rahman bin Mahdi alisimulia kwamba mtu mmoja alicheka mbele ya Hisham ad-Dastawa'i. Hisham akamwambia: "Ewe kijana, unatafuta elimu halafu unacheka?!" Yule mtu akajibu: "Je, Allah hatufanyi tucheke au tulie?" Hisham akajibu: "Basi lia!"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

Kwa hiyo, usafi wa nje kwa kufuata Sunnah, kuwa na muonekano mzuri, mwili safi, na nguo safi, ni jambo la lazima kwa kila Muslim, na ni lazima zaidi kwa mtafuta elimu, kwa kuwa anapaswa kuongozwa na elimu yake kuelekea mambo matukufu na mema. Na Muslim amepokea kutoka kwa ‘Abdullah bin Mas’ud kwamba alimsikia Mtume wa Allah ﷺ akisema: “Hataingia Peponi yeyote mwenye kiasi cha uzito wa chembe ya kibr.” Basi mtu mmoja akasema: “Mtu anapenda nguo zake ziwe nzuri, na viatu vyake viwe vizuri.” Mtume ﷺ akajibu: “Hakika Allah ni Mzuri na anapenda uzuri. Kibr ni kukataa haki na kuwadharau watu.”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

Na Nabii ﷺ alipenda harufu nzuri, na alikuwa makini nazo.

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

Abu Musa bin Anas bin Malik alipokea kutoka kwa baba yake aliyesema: "Mjumbe wa Allah ﷺ alikuwa na sukkah ambayo alikuwa akiitumia kwa ajili yake mwenyewe." Al-Albani alisema: "Abu Dawud ameipokea kwa mnyororo wa wapokezi ulio sahihi kwa masharti ya Muslim, na sukkah ni misiki myeusi ambayo huchanganywa na kuachwa itoe harufu yake kwa muda. Pia imefasiriwa kuwa ni chombo ambamo misiki hii huhifadhiwa, na hili ndilo linaloonekana zaidi."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

Na Mtume ﷺ alichukizwa na harufu mbaya, na alikuwa akikasirishwa nazo. Kwa mfano, Abu Sa'id al-Khudri (Allah amridhie) alisema: "Hatukufanya dhambi tulipoteka Khaybar. Sisi, Masahaba wa Mtume ﷺ, tulianguka juu ya mmea huu – kitunguu saumu – kwa sababu watu walikuwa na njaa. Tuliula kwa kadiri ya mioyo yetu, kisha tukaelekea msikitini. Mtume ﷺ alihisi harufu yake, akasema: 'Yeyote anayekula chochote cha mmea huu mchafu asikaribie kwetu msikitini.' Watu wakasema: 'Imeharamishwa! Imeharamishwa!' Hili lilimfikia Mtume ﷺ, akasema: 'Enyi watu, siwezi kuharamisha kile ambacho Allah amekihalalisha, isipokuwa ni mmea ambao harufu yake sipendi.'"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 (radhi Allahu anhu) alisimulia kuwa Mtume wa Allah ﷺ alisema: “Yeyote anayekula mimea hii – kitunguu saumu, vitunguu saumu vya kijani (leek), na vitunguu – asikaribie msikiti wetu, kwa kuwa Malaika huudhika kwa mambo yale yale yanayowaudhi binadamu.”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

Na Mtume ﷺ alikataza Muislamu kuacha masharubu yake na kucha zake bila kuzikata, nywele zake za sehemu za siri bila kuzikata, au nywele za kwapa bila kuzing'oa kwa zaidi ya siku arobaini, kama alivyosema Anas bin Malik: “Mtume ﷺ alituwekea muda wa siku arobaini wa kukata masharubu na kucha, kung'oa nywele za chini ya kwapa, na kunyoa nywele za sehemu za siri.”31 An-Nawawi alisema: “Hii ina maana kwamba hawaruhusiwi kuacha mambo haya kwa zaidi ya siku arobaini, si kwamba wanalazimika kuyaacha kwa siku arobaini.”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

Mtume ﷺ pia alihimiza matumizi ya mswaki (siwak), akisema:

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

“Lau kama singeogopa kuwa nitawapa taabu watu wangu, ningewaamuru watumie siwaki wakati wa kila sala,” kama alivyopokea Abu Hurayrah.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

Kwa hiyo, mtafuta elimu anapaswa kuwa makini na usafi wake wa nje, na hili linafanyika kwa kufuata Sunnah ya Mtume ﷺ, kushikamana nayo kwa uthabiti, na kuing'ang'ania kwa nguvu. Watu wanaohitajika zaidi kufanya hivi ni wenye elimu, kwa kuwa wao ndio warithi wa Mtume ﷺ, na inafaa zaidi kwamba wao ndio wawe wa kumuiga na kufuata nyayo zake.

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.

Kuhusu usafi wa ndani na utakaso, mwanafunzi wa elimu anapaswa "kuzingatia kuitakasa nafsi yake na tabia zisizopendeza na zinazostahili lawama, kwa kuwa elimu ni ibada ya moyo, sala ya siri, na njia ya ndani ya kumkaribia Allah. Kama vile sala – ibada ya viungo vya nje – haikubaliki bila usafi kutoka uchafu wa nje, kujaza moyo wa mtu kwa elimu – ibada ya ndani – haikubaliki mpaka amejisafisha na tabia na sifa chafu. Allah Amesema:

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:

{"Hakika washirikina ni najisi…"}34

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

Hii inaonyesha kwamba usafi na utakatifu havikomei kwenye mambo ya nje yanayoweza kuhisiwa kwa hisi, kwa kuwa kafiri anaweza kuvaa nguo safi na kuoga mwili wake huku nafsi yake ikiwa chafu na najisi. Kwa maneno mengine, ndani yake amejaa uchafu. Najisi (najasah)

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)

ni neno linalotumika kwa kitu kinachopaswa kuepukwa na kuachwa, na najisi ya ndani ndiyo aina muhimu zaidi ya najisi ambayo mtu anapaswa kujitahidi kuiepuka, kwa sababu ingawa kwa sasa ni najisi tu, itageuka kuwa kitu kitakachokuangamiza.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 (radhiya Allahu ‘anhu) alisema: "Siku moja, Jibril alikuwa ameahidi kumtembelea Nabii ﷺ. Lakini alichelewa, na hilo likawa gumu kwa Nabii ﷺ kulivumilia. Hatimaye, alitoka kwenda kumtafuta Jibril, ambaye alimlalamikia kwake:

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:

"Hatuingii nyumba ambayo ndani yake kuna picha au mbwa."36

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

Abu Hamid al-Ghazali (Mwenyezi Mungu amrehemu) alisema: "Na moyo pia ni makao."

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

Ni makao ya Malaika, ambako wao hushuka, ambako hukaa. Tabia zilizo mbaya, kama vile hasira, matamanio, kudharau, husuda, kiburi, kujistaajabia, n.k., zote ni mbwa wanaobweka. Basi, vipi Malaika wanaweza kuingia mahali kama hapo ilhali pamejaa mbwa?"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 (Mwenyezi Mungu amrehemu) alisema:

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

Mwanafunzi wa elimu anapaswa kusafisha moyo wake na kuondoa kila dosari, udanganyifu, husuda, na tabia mbaya, ili ajitayarishe kuweza kunyonya na kukariri elimu na kugundua maana zake za kina na hazina zake zilizofichika. Elimu ni – kama walivyosema baadhi ya watu – sala ya siri, ibada ya moyo, na njia ya ndani ya kupata ukaribu kwa 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.

Na kama vile Sala – ibada ya viungo vya nje – haikubaliwi isipokuwa kwa kujitakasa nje na uchafu na najisi, vivyo hivyo, elimu – ibada ya moyo – haitawezeshwa isipokuwa ukijitakasa na uchafu wa tabia na mwenendo wa chini na wa kudharauliwa.

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.

Na ukiisafisha moyo wako kwa ajili ya elimu, baraka yake itadhihirika wazi na kuonekana, kama vile kipande cha ardhi chenye rutuba kwa kilimo. Na katika hadithi: "Hakika mwilini mna kipande cha nyama. Kikiwa salama, mwili wote utakuwa salama. Kikiwa kimeharibika, mwili wote utaharibika. Hakika ni moyo."38 Na Sahl: "Haiwezekani nuru yoyote kuingia moyoni wakati una kitu chochote ambacho Allah – Mwenye Nguvu na Utukufu – anakichukia."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 amrehemu) alisema:

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

Na dhambi huacha athari mbaya, za kuchukiza na zenye madhara kwa moyo na mwili, katika dunia hii na Akhera, ambazo hakuna anayezijua isipokuwa Allah. Miongoni mwa athari hizo ni kwamba mtu huzuiwa kupata elimu, kwani elimu ni nuru ambayo Allah huiweka moyoni, na dhambi huizima nuru hii. Ash-Shafi'i alipoketi mbele ya Malik ili kumsomea, Malik alishangazwa na alichokiona cha akili ya Ash-Shafi'i, hekima yake, na ufahamu na uelewa wake kamili, akasema: "Naona kwamba Allah ameweka nuru moyoni mwako. Basi usiizime kwa giza la dhambi." Na Ash-Shafi'i (Allah amrehemu) alisema:

“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:

Nililalamikia kwa Waki' kumbukumbu yangu mbaya * Basi, aliniusia niache dhambi; Akasema: "Jua kwamba elimu ni baraka * na baraka ya Allah haipatikani kwa mwenye dhambi."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 (Mwenyezi Mungu amrehemu) alisema:

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

"Abu ‘Abdillah bin al-Jala’ alisema: "Nilikuwa nikimtazama kijana mmoja wa Kikristo mwenye sura nzuri. Basi, Abu ‘Abdillah al-Balkhi alipita karibu nami, akisema: "Una nini?" Nikamjibu:

“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:

"Ee mjomba, huoni uso huu? Itawezaje kuadhibiwa Motoni?" Kisha alinipiga kifuani, akisema: "Hatimaye utayaonja matokeo ya kitendo hiki chako." Basi baada ya miaka arobaini, nilipata matokeo yake: nilisahau Qur'an." Abu al-Adyan alisema: "Nilikuwa pamoja na mwalimu wangu, Abu Bakr ad-Daqqaq. Jambo lisilofaa lilitokea, nami nikalitazama. Yeye alinikuta nikilitazama, akasema: 'Mwanangu, utayaonja matokeo ya kutazama huku, hata kama ni baadaye.' Miaka ishirini ilipita nikisubiri, bila kuonja chochote. Usiku mmoja, nililala nikilifikiria jambo hili, nikaamka nikagundua kwamba nimesahau Qur'an yote."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 (Mwenyezi Mungu amrehemu) alisema:

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

“Ikiwa ungesema: ‘Lakini, naona wanafunzi wengi wa elimu wenye tabia mbaya ilhali wana ujuzi mkubwa!’ Tofauti iliyoje! Yeye yuko mbali sana na elimu ya kweli, yenye manufaa, itakayomnufaisha Akhera na kumletea furaha! Miongoni mwa hatua za mwanzo za kutafuta elimu ni kwamba inamdhihirikia kwamba dhambi ni sumu hatari na yenye uharibifu. Je, umewahi kukutana na mtu anayefikia sumu ya kuua, akijua kwamba ni sumu? Unachokiona kwa wale wanaojionyesha hivyo ni maneno tu wanayoyabuni kwa ndimi zao wakati mwingine, na kuyakataa kwa nyoyo zao wakati mwingine, na hii si elimu hata kidogo.”

“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 (radhiallahu 'anhu) alisema: "Elimu si kuwa na wingi wa riwaya."

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

Bali, ni nuru inayowekwa moyoni." Baadhi walisema kwamba elimu ni khofu, kama Allah Alivyosema:

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

{Hakika, miongoni mwa waja wa Allah wanaomcha Yeye ni wale wenye elimu.}42

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

Ni kana kwamba Yeye alikuwa anakusudia matunda mahususi kabisa ya elimu, na kwa sababu hii, baadhi walisema kuhusu kauli: "Tulijifunza elimu hii kwa ajili ya asiyekuwa Allah, lakini elimu haikutaka isipokuwa iwe kwa ajili ya Allah," kwamba elimu ilitutoka na haikutufunulia hakikisho lake, na badala yake tulipewa maneno matupu na misemo tu.

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.

Kwa hiyo, ukisema: ‘Naona kundi la wanazuoni na wanasheria wa fiqhi ambao ni mahiri katika matawi na misingi, na wanachukuliwa kuwa ndio wanazuoni waliofanikiwa zaidi, lakini hawawezi kujiondoa katika tabia zao mbaya na za kuchukiza,’ tunasema kwamba ukijua daraja za elimu, na ukaijua Akhera, itakuwa wazi kwako kwamba kile wanachojishughulisha nacho si cha kuridhisha sana katika umbo la elimu tu. Bali, kinachoridhisha kweli ni pale elimu hiyo inapogeuzwa kuwa vitendo kwa ajili ya Allah, ikiwa inatumika kujipatia karibu na Allah, Mtukufu.”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

Kwa hiyo, yote haya yanahusu usafi na utakaso wa moyo, na kunyenyekea kwa viungo vya mwili kwa hukumu za Shari'ah. Kwa sababu hiyo, mtafuta elimu anapaswa kuwa makini kuzingatia hali yake ya ndani, na hali yake ya nje iendane na Sunnah, ili Allah amfungulie nuru na hazina za elimu na hekima.

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.

Hiki ni fadhila ya Allah anayomjalia amtakaye, na Allah ndiye Mwenye fadhila kubwa.

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