伊本·盖伊姆(愿真主怜悯他)说:

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

知识的尊贵程度，取决于所学内容的尊贵程度，取决于其证据的强弱与坚实程度，取决于这门知识的必要程度，也取决于它的益处大小。

“The nobility of knowledge is in accordance with the nobility of what is learned from it, how strong and firm its proofs are, how necessary such knowledge is, and how beneficial it is.

毫无疑问,最崇高、最伟大的知识对象是真主——除祂之外,没有任何应受崇拜的主宰,祂是众世界的主,是天地的维护者,是君王,是清晰的真理,是以完美无缺的品性被描述的主,是免于一切瑕疵与缺陷的主,在祂的完美中没有任何与受造物相似之处。毫无疑问,对真主的认识,即对祂的名称、属性和行为的认识,是最尊贵、最崇高的知识,正如祂在一切可被认识和研究的事物中是至尊至贵的那样。正如对祂的认识是一切知识中最尊贵的,祂也是一切知识的根基。正如存在的万物都依赖于作为君王、清晰真理的主而得以存续和存在,每一种知识也以类似的方式依赖于祂。因此,对祂的认识是一切知识的根基,因为祂是万物的主宰、所有者和维护者。

And there is no doubt that the loftiest and greatest subject of knowledge is Allah - besides Whom none deserves to be worshipped, the Lord of the worlds, the Sustainer of the heavens and the Earth, the King, the Clear Truth, the One described with complete perfection, the One free of all fault and deficiency, and free of all resemblance in His perfection – and there is no doubt that knowledge of Allah, His Names, Attributes, and actions is the noblest and loftiest of knowledge, just as He is the Noblest of all in comparison to anything else that can be known and studied. Just as knowledge of Him is the noblest of all knowledge, He is the basis of all knowledge. Just as everything in existence depends on the King and Clear Truth for its own survival and existence, every type of knowledge depends on Him in a similar fashion. So, knowledge of Him is the basis of all knowledge since He is the Lord, Owner, and Sustainer of everything.

毫无疑问,要完整地认识一件被造之物,就必须认识它的创造者;正如要认识某个被产生的事物,就必须认识产生它的东西。除安拉之外的一切存在,其存在都依赖于祂,正如产品依赖于生产者,行为依赖于实施行为的人。因此,认识安拉、认识祂的属性和行为,就必然会认识安拉之外的存在。这是因为祂是万物的主宰和拥有者,而对祂的认识是一切其他知识的基础和源头。所以,认识安拉的人,也会认识安拉之外的事物;对安拉一无所知的人,也会对祂之外的一切一无所知,正如安拉所说:

There is no doubt that complete knowledge of something created requires knowledge of the one who created it, just as knowledge of something that was brought about requires knowledge of what brought that thing about. Everything that exists besides Allah depends for its existence on Him - just like a product depends on its producer, and an action depends on the one carrying out the action. So, knowing Allah, His Attributes, and actions means that one will automatically come to know what exists besides Allah. This is because He is the Lord and Owner of everything, and knowledge of Him is the basis and source of all other knowledge. So, the one who knows Allah will know other than Allah, and whoever is ignorant of Allah will be ignorant of anything besides Him, as Allah Said:

「不要像那些遗忘真主的人，结果真主使他们遗忘了自己……」}119

{“And do not be like those who forgot Allah, and He then caused them to forget themselves…”}119

请思考这节经文,你会发现其中蕴含着伟大而崇高的意义:那就是,谁忘记了他的主,谁就会最终忘记自己,不知道自己的真实情况和自身的利益。他会被使其忘记那些能带来健康与人生成功的事物,最终变得无能为力、迷失方向,就像野兽一样。事实上,由于动物始终坚守着造物主赐予它们的那一点指引,它们对于自身利益的觉察甚至可能比他更清楚。而他却违背了他所被造就的本性(فطرة),忘记了他的主,因此也被使其忘记了自己、自己的灵魂、灵魂的特性、能使其完善的事物、能使其净化的事物,以及在今生中能使其满足的事物。安拉说:

Reflect upon this verse and you will find that it contains a great and noble meaning, and this is that whoever forgets his Lord will end up forgetting himself, and will not know the reality of himself or his interests. He will be made to forget what leads to his health and success in life, and will end up becoming incapacitated and lost, just like a wild animal. In fact, the animals might even be more aware of what is in their interests than him due to the fact that they remain firm upon the bit of guidance that was provided to them by their Creator. He, on the other hand, rebelled against the fitrah that he was formed on and forgot his Lord, and was thus made to forget himself, his soul, its characteristics, what completes it, what purifies it, and what satisfies it during its life, and Allah Said:

{“……你不要顺从那些心不记念我、随从私欲、事情已经放失的人。”}

{“…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.”}120

他忘记了他的主，因此失去了他的事务，也失去了他的心。所以，他无法领会对自己有益的事物，也无法领会能够成全和净化其心灵与灵魂的事物。相反，他的心思四分五裂，他迷惘、失落，走入歧途。

He forgot his Lord, and therefore lost his affair and his heart. So, he is unable to grasp what is in his best interests, or what completes and purifies his heart and soul. Instead, his heart is divided, and he is confused, lost, and misguided.

关于真主的知识是一切知识的根基。仆人要知道什么能使他在今世和后世得到幸福、圆满与充实，正是建立在这一根基之上。对真主的无知，会导致一个人对自己的无知，不知道自己的利益所在，不知道什么能使他圆满、使他纯洁，也不知道什么能引领他走向成功。因此，认识真主便是他的幸福，而对真主的无知则是痛苦与忧伤。

The point is that knowledge of Allah is the foundation of all knowledge, and it is the foundation for the slave knowing what will make him happy, complete, and fulfilled in this life and the next. Ignorance of Him leads to one being ignorant of himself, his interests, what completes and purifies him, and what leads him to success. So, knowledge of Him is happiness for him, and ignorance of Him is pain and anguish.

对于仆人来说，没有什么比爱他的造物主、时常记念祂、努力使祂喜悦更美好、更甜蜜、更能让他的心灵和生计感到舒畅和愉悦的了。这是仆人无法通过其他途径达到的圆满，也正因如此，万物被创造，启示被降示，使者被派遣，天地得以建立，天堂与火狱被设立，律法被制定，神圣的殿堂被修建并被设为朝觐之地——这正是对爱祂、悦纳祂并使祂喜悦的体现。也正因如此，圣战被命令，那些拒绝祂、并将他物置于祂之上的人被斩首，并为他们预备了永恒刑罚与折磨的居所。这一伟大的事情，正是信条得以确立、克尔白朝向（嘎布莱）得以规定的原因，也是造物的一切事务所围绕的核心。

And there is nothing for the slave that is better, sweeter, or more relaxing or delightful to his heart and livelihood than loving his Creator, constantly remembering Him, and striving to Please Him. This is the completeness that the slave cannot achieve otherwise, and this is why the Creation was Created, the Revelation was revealed, the Messengers were sent, the heavens and Earth were established, Paradise and Hell were put forth, laws were legislated, the Sacred House was built and made a place of pilgrimage – which is a manifestation of loving and being pleased and pleasing to Him – and this is why Jihad was commanded, the necks were struck of those who rejected and preferred others to Him, and an abode of eternal punishment and torture was prepared for them. And this great matter is why the Creed was established, the Qiblah was ordained, and it is what all the affairs of the Creation revolve around.

“通往这一切的唯一途径，就是知识之门。因为爱一件事物，是对它的认识的延伸；最爱安拉的人，是最认识祂的人。所以，认识安拉的人必会爱祂；认识今世及其中之人的人，便会对他们失去兴趣。因此，知识开启了这扇伟大的大门，而这扇门正是创造与前定的奥秘。”121

There is no way to enter all of this except through the door of knowledge, as love of something is an extension of knowledge of it, and those who love Allah most are those who know Him best. So, whoever knows Allah will love Him, and whoever knows this dunya and its people will lose interest in them. So, knowledge is what opens this great door, which is the secret of the Creation and Ordainment.”121

因此，求知者应当从他始终最需要的东西开始，那就是对真主的认识，即对祂的尊名、属性和行为的认识。若他已获得了关于真主的那份知识，便应进而学习《古兰经》和《逊奈》的知识，遵循本穆斯林民族第一代先贤的方法（愿真主喜悦他们），以便他能够正确地传述先知ﷺ的教导。

So, the student of knowledge should start with what he is and always will be most in need of – knowledge of Allah, His Names, Attributes, and actions. So, if he receives his share of knowledge of Allah, he is then to move on to knowledge of the Qur’an and Sunnah upon the methodology of the first generation of this Ummah (may Allah be Pleased with them), so that he would be able to properly relay from the Messenger of Allah (peace be upon him).

伊本·盖伊姆还说：

Ibn al-Qayyim also said:

“转述先知穆罕默德ﷺ的言论有两种方式：一种是通过中介，另一种是不通过中介。先行者们，即那些处于最前列的圣门弟子，是不经中介直接从先知ﷺ那里获取知识的，他们经受住了时间的考验。因此，乌玛中没有任何人能够指望赶上他们。然而，成功的人是那些遵循他们所行的同一条正道、践行他们坚定的方法，并远离任何可能使他偏离此道、或左或右的事物的人，因为这会使他在充满致命陷阱的沙漠中迷失而走向毁灭。那么，这样的人还有什么好事会不抢先去做呢？”

“Relaying on behalf of the Messenger of Allah (peace be upon him) is of two types: through a mediator, and without a mediator. The Companions - those who were foremost – took their knowledge without a mediator, and they withstood the test of time. So, nobody from the Ummah can ever hope to catch up to them. However, the successful one is he who follows the same straight path they were on, traverses their firm methodology, and stays away from anything that can drag him off of this path left or right, as this will cause him to wander in loss in a desert of deadly traps. So, what possible good thing can such people not be the first to rush to?

以安拉发誓,他们从生命之泉中饮用了最好、最甘甜、最纯净的水,并支撑起伊斯兰的根基。他们没有给后人留下任何未曾阐明的东西。他们以《古兰经》的公正与信仰打开人们的心扉,以圣战的刀剑和长矛征服各地。他们将从先知之光中纯正承接的一切传给了塔比仰。他们在此所依据的传述链,上溯至先知ﷺ,再到哲卜拉伊勒天使,直至众世界的主,这是品质与真实性最高的传述链。他们说:"这是我们的先知留给我们的托付,我们把这份托付交给你们。这是我们的主托付并责成我们的先知和我们的,我们也将把它托付并责成于你们。"

By Allah, they drank the best, sweetest, and purest water from the fountain of life, and they supported the foundations of Islam. They did not leave anything unexplained for those who came after them. The opened people’s hearts with the justice of the Qur’an and faith, and they conquered regions with the swords and spears of Jihad, and they transmitted to the Tabi’in that which they received in pure form from the light of Prophethood. Their isnad in this was from the Prophet (peace be upon him), from Jibril, from the Lord of the worlds, and it was the highest isnad in quality and authenticity. They said ‘this is the trust of our Prophet left with us, and we have given you this trust, and this is what our Lord has entrusted and obligated upon our Prophet and us, and we will entrust it and obligate it upon you.

于是,那些塔比along(再传弟子)以良好的方式遵循他们坚定的方法,沿着正道追随他们的脚步。随后,他们的追随者走上了同样的正道,并被引导到最好的言辞和值得称赞的品德上。与他们之前的人相比,他们就如同至诚者所说的那样。

So, those Tabi’in followed them in good upon their firm methodology, and they followed in their footsteps upon the straight path. Then, their followers traversed the same path of guidance, and were guided to the best words and praiseworthy traits. In comparison to those who came before them, they were as the Most Truthful Said:

{“先贤之中有很多人，而后来的人中只有少数。”}122

{“A multitude of those will be from the first generations, and a few of those will be from the later times.”}122

接着到来的是第四个蒙福世纪的杰出学者,这是依据两条真实传自阿布·萨义德、伊本·麦斯欧德、阿布·胡莱赖、阿伊莎和伊姆兰·本·侯赛因的圣训之一所言。于是,他们在一切事务上都遵循前人的足迹,继承着那道光明的遗产;真主的宗教在他们心中和灵魂中是如此珍贵,他们不会将任何理性的意见、盲目的追随或类比推理置于其上。因此,他们以最美好的声誉闻名于世,真主也在所有人中赐予他们一条诚实的舌头。

Then came the leading scholars from the fourth blessed century, according to one of the two narrations authentically related from Abu Sa’id, Ibn Mas’ud, Abu Hurayrah, ‘A’ishah, and ‘Imran bin Husayn. So, they followed in their footsteps in everything, inherited from their shining light, and the religion of Allah was too valuable in their hearts and souls for them to put over it a logical opinion, blind following, or analogy. So, they became known the world over in the best light, and Allah gave them a truthful tongue amongst all other people.

然后,他们的第一代追随者沿着他们的足迹前行,依循他们坚定而正确的方法论而崛起。他们对个人的派系门户毫无兴趣,满足于证据与明证,随真理之舟所驶之处而行,凡正确的见解所在,便坚守其上。若有明确的证据对他们产生了震撼之效,他们便无论个人还是群体,都纷纷奔向它。若使者召唤他们做某事,他们便全神贯注地响应,不再追问进一步的解释;使者的话语在他们心中如此珍贵,以至于他们绝不会将任何一个人的言论置于其前,也不会以某种见解或类比与之相抗。123

Then, their first generation of followers proceeded in their footsteps and rose up upon their firm and rightly guided methodology. They showed no interest in partisanship to individuals, were satisfied with proofs and evidences, traveling on the boat of truth wherever it sailed, and sticking with the correct opinion wherever it roamed. If a clear proof worked its wonders on them, they flew to it as individuals and groups. If the Messenger called them to something, they paid full attention and did not ask for further clarification, and his words were so dear to their hearts that they would never put in front of it the word of a single person, or contradict it with an opinion or comparison.”123

因此,作为求知者,你应当把全部注意力放在《古兰经》和圣训的学问上,因为这才是真正的知识;至于其他学问上的无知,并不会真正损害你。

So, as a seeker of knowledge, you should turn all of your attention to the sciences of the Qur’an and Sunnah, as knowledge of them is the real knowledge, and to be ignorant of anything else will not really harm you.

这是一位忧心你的朋友给你的劝告。他怀着希望你好的心意，用最优美、最动人的言辞将它表达出来。伊本·盖伊姆说：

Here is the advice of a concerned friend, who sends it to you clothed and shaded in his desire to see good for you, and in the most eloquent and magical of words. Ibn al-Qayyim says:

哦，你这个想要拯救自己的人啊！ *请聆听一位充满爱心的劝告者的话语； 在你所有的事务中，紧紧抓住启示， 不要追随那些令人喜爱的虚幻念头； 并使安拉的经典和圣训获得胜利， 那是由带着准则降临的那位所传来的； 用启示之剑击打每一个否认者， 正如圣战者挥剑击向指尖一般； 并以诚实的热忱继续前行， 走上真诚而勇敢、专心归向安拉者的道路； 在正道的旗帜下以忍耐坚定不移， 即便因此受到伤害，那也是为了至慈者的喜悦； 让安拉的经典和可靠的圣训成为你的武器， 并坚强你的灵魂； 谁将去战斗，并挺身而出？ 或者在战场上竞争？

O you who seeks to save himself * Listen to the words of a loving advisor; In all of your affairs, hold tightly to Revelation * And not to desirable hallucinations; And give victory to the Book of Allah and the traditions * That came from the one sent with the Criterion; And strike every denier with the sword of Revelation * Just like the Mujahid would strike over the fingertips; And carry on with truthful zeal * The way of the sincere and brave who are dedicated to Allah; And remain firm with patience under the banner of guidance * And if you are harmed in the process, it is for the Pleasure of the Merciful; And make the Book of Allah and authentic traditions your weapons * And strengthen your soul; Who will fight and present himself * Or compete on the battlefields?

公开宣扬使者所带来的教导，不要因缺少助手而恐惧； 远离两种衣饰，穿戴者必遭谴责与毁灭：无知的衣饰，与派系之争的衣饰——多么可怕的衣裳！ 以公正与正义装饰自己，这是最好的衣饰，能美化胸膛与双肩； 以敬畏真主和遵从先知的劝诫为你的准则，并坚定地维护这两件事； 紧握真主的绳索与启示，全心依靠祂，依照祂应得的方式去依靠……愿真主慈悯沙斐仪，他说道：

Openly preach what the Messenger came with * And do not fear the lack of helpers; And avoid two garments whose wearers * Will be censured and destroyed; The garment of ignorance that comes with * The garment of partisanship – what terrible clothes! And decorate yourself with fairness and justice * The best garment to beautify the chest and shoulders; And make your motto the fear of Allah and advice of the Messenger * And champion these two matters; And hold firmly to His rope and Revelation * And depend on Him as He deserves… And may Allah have Mercy on ash-Shafi’i, as he said:

每一种不是《古兰经》的知识都是分心之物。 *除了圣训与教法（fiqh）之外；知识就是以“我们被告知……”开头的那些内容。 *其他一切都是恶魔的低语…… 伊本·盖伊姆说：

Every knowledge other than the Qur’an is a distraction * Except for Hadith and Fiqh; Knowledge is whatever begins with ‘It was narrated to us…’ * And everything else is the whispering of Satan… And Ibn al-Qayyim said:

知识就是安拉、祂的使者，以及同伴们所说的话，因为他们是最有学问的人；而知识不是对使者的愚昧反对，也不是某个人的意见……因此，凡是在《古兰经》和逊奈之外寻求真知的人，他是在追求不可能的事。凡是从其他任何地方汲取而求得满足的人，已经偏离了正道。它们才是让你摆脱并治愈无知的途径，愿安拉怜悯伊本·盖伊姆大学者，他说：

Knowledge is what Allah, His Messenger * And the Companions said, as they are the most knowledgeable; And knowledge is not foolish oppositions * To the Messenger with the opinion of a person… So, whoever seeks true knowledge away from what is in the Qur’an and Sunnah, he is seeking the impossible. Whoever seeks satisfaction by taking from anything else, he has strayed from the path. They are the way to free and cure yourself from ignorance, and may Allah have Mercy on the ‘Allamah Ibn al-Qayyim, as he said:

无知是一种致命的疾病， 它的治疗在于两样互补的事物： 一段来自《古兰经》或《圣训》的经文， 以及一位善于引导、使其甘甜的学者。 知识有三种，别无第四， 而真理是那能够澄清一切的： 关于真主的属性与行为的知识， 以及至慈者的诸尊名之知识； 关于命令与禁令的知识，它们是祂的宗教， 以及祂在复活日所赐的报酬。 这一切都载于《古兰经》和《圣训》之中， 它们来自那位携带准则者（穆圣ﷺ）所传的启示。 以真主发誓，除了它们之外，无人能言， 若有人这样说，他必是在胡言乱语…… 这句话是多么伟大啊：

Ignorance is a deadly disease * And its cure is in two complimentary things; A text from the Qur’an or Sunnah * And a nurturing scholar to sweeten them; And knowledge is of three types, with no fourth * And the truth is what clarifies; Knowledge of the Attributes and actions of the Deity * And the Names of the Merciful; And the commands and prohibitions that are His religion * And the reward He gives at the Meeting Day; And this is all in the Qur’an and Sunnah * That came from the one sent with the Criterion; And by Allah, nobody speaks with other than them * Except that he is hallucinating… And how great is the saying:

哦，你这醒来追求知识的人！ 一切知识都是对使者之知识的仆从； 你去追寻枝节，想要纠正一个根本， 你怎能忽视最重要的根本？

O you who wakes up to seek knowledge! * All knowledge is a slave to the knowledge of the Messenger; You seek the branch to correct a principle * How can you be heedless of the greatest of principles?

所以，一切知识的核心是安拉的经典，以及第二次启示所降下的内容，那就是先知（愿主赐福并使其平安）的逊奈。因此，要尽你所能地坚守这两者，因为它们是通往平安、甘甜与安宁之路，是炎炎烈日下的荫凉，也是最好的奖赏与报酬。

So, the crux of all knowledge is the Book of Allah and what came in the second Revelation, and that is the Sunnah of the Prophet (peace be upon him). So, stick as firmly as you can to them both, as they are the path to safety, sweetness and relaxation, the shade on a hot day, and the best prize and reward.

学习者应当努力选择一位老师（shaykh）。

The student of knowledge should make an effort to choose a shaykh.

“他应当选择最有学识、最谨慎、最明智的人，正如艾布·哈尼法（愿真主怜悯他）选择哈马德·本·苏莱曼一样。他经过思考和权衡后说：‘我发现他是一位聪慧、心肠柔软且有耐心的谢赫。’他还说：‘我跟随哈马德·本·苏莱曼学习，学问因此大有长进。’”124

“He should choose the one most knowledgeable, cautious, and wise, just as Abu Hanifah (may Allah have Mercy on him) chose Hammad bin Sulayman. After thinking and pondering, he said: “I found him to be a sharp, soft-hearted, and patient shaykh.” And he said: “I stayed with Hammad bin Sulayman, and I became advanced in my knowledge.””124

在《萨希赫》的序言中，穆斯林记录了穆罕默德·本·西林的话："这门知识就是宗教。所以，你们要看清自己从谁那里获取知识。"125

And in the introduction to his ‘Sahih,’ Muslim reported that Muhammad bin Sirin said: “This knowledge is religion. So, look to who you take your knowledge from.”125

伊本·哲玛阿说:

Ibn Jama’ah said:

“学生应当向真主寻求指引，询问应当向谁学习，并应从他所选择的人身上寻求良好的品行与德操。如果可能，他应当找到一位完全有资格施教、关心学生、表现出男子气概、以纯洁著称、名声良好、教学方法得当、讲解易于理解的老师。求知者不应只寻找最博学的人，因为这样的人或许缺乏谨慎、虔敬和良好的品行。先贤中有人说：“这门知识就是宗教。所以，要看你从谁那里获取你的宗教。”你还应当警惕将自己局限于那些有名望的人，因为安萨里等学者认为这是对知识的傲慢，并将其视为最低劣的品性之一。这是因为知识是信士失而复得的珍宝，他应当从任何能找到它的地方获取，并从任何愿意给予他的人那里接受恩泽。他躲避无知，就如同躲避狮子一样；而逃避狮子的人，会接受任何为他指出逃生之路的人的帮助。”

“The student should look forth and consult Allah in regards to who to learn from, and he should seek to gain good manners and character from whoever he chooses. If he can, he should find one who is completely qualified to teach, concerned with his students, displays manhood, is known to be pure, has a good reputation, has a good teaching style, and is easily understood. The seeker of knowledge should not just seek out the one who is most knowledgeable, and who might lack caution, piety, and good manners. Some of the Salaf said: “This knowledge is religion. So, look who you take your religion from.” You should also beware of restricting yourself to those who are famous, as al-Ghazzali and others counted this as arrogance towards knowledge, and considered it to be from the lowest of traits. This is because knowledge is the prize of the believer, and he should take it from wherever he finds it, and should take the blessing from whoever wants to give it to him. He runs from ignorance just as he runs from a lion, and the one running from a lion will accept help from whoever offers him a way to escape.

所以，一个人如果并不出名，而你仍然可以期望他带来善益，那么他将更有益处，也更能帮助人。如果你读一读先贤（Salaf）的传记，就会发现他们的学生只有在老师具备相当程度的敬畏真主之心（taqwa）时才能受益；而老师对学生的关心和劝诫，正是他拥有这种品质的明显证据。同样，如果你翻阅各类书籍，就会发现，作者的敬畏真主之心和淡泊今世之德（zuhd）越高，你从他的书中获得的益处就越多，也会更愿意花时间阅读、从中受益。