伊本·盖伊姆(愿真主怜悯他)说:

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

“获得你所想要的，取决于切断习惯以及对其他事物的依恋。”

“Getting what you want depends on cutting off habits and attachment to anything else.

"习惯"指的是人倾向于选择更为轻松舒适的做法，例如人们所习以为常的制度与传统，并把它们与沙里亚（伊斯兰教法）置于同等地位。事实上，人们对这些习惯的敬重甚至可能超过沙里亚，并且斥责那些不遵循它们的人，甚至宣称这样的人是叛教者、异端者或迷途者，并孤立、惩罚他，只因他违背了这些传统和习惯。

Habits are when one leans towards what is more relaxing, such as the systems and traditions that people are accustomed to and place at the same level as the Shari’ah. In fact, they might even treat these habits with greater reverence than the Shari’ah, and reprimand those who do not abide by them - even declaring such a person to be a disbeliever, innovator, or misguided, and boycotting and punishing him for going against these traditions and habits.

为了这些传统，他们扼杀了先知的sunnah，并把自己的传统与他并列，为之结盟、为之树敌。于是，在他们眼中，善的是符合这些传统的，恶的是违背这些传统的。 Wait, I must follow the rules: write ﷺ after each mention of the Prophet, not the written honorific. 为了这些传统，他们扼杀了先知ﷺ的圣训，并把自己的传统与他ﷺ相提并论，为之结盟、为之树敌。于是，在他们眼中，善的是符合这些传统的，恶的是违背这些传统的。

For the sake of these traditions, they kill off the traditions of the Prophet (peace be upon him), and make their own traditions as partners with him (peace be upon him) – declaring alliance and enmity for them. So, the good in their eyes is what goes along with these traditions, and the bad is what contradicts them.

这些习俗与传统已经渗透到亚当子孙的各个群体之中——国王、领袖、教法学者、苏菲派、贫困者、掌权者，以及普通民众。于是，年幼的孩子从小就被教导这些习俗，年长者在其中长大，人们将它们视同圣行（sunan）。实际上，在遵循者眼中，它们比圣行更为重要。凡是被这类习俗束缚的人，便如同身陷囹圄、与世隔绝、遭受重大灾祸，最终为了它们而抛弃了《古兰经》和圣训。

These habits and traditions have taken over various groups of the children of Adam – the kings, the leaders, the jurists, the Sufis, the impoverished, the authority figures, and the general populace. So, the young are taught them at an early age, and the old are raised upon them, and they are treated like sunan. Rather, they are more important in the eyes of those who abide by them than sunan. Whoever is restrained by such habits is imprisoned, cut off, afflicted with great misfortune, and end up abandoning the Qur’an and Sunnah for them.

谁在他们那里寻求任何形式的荣耀，谁就是在真主面前的愚人；谁舍弃《古兰经》和圣训而追随他们，真主就不会接纳他。这些是仆人走向真主和祂的使者ﷺ之路上最大的障碍和阻碍。

Whoever seeks any type of honor with them is a fool with Allah, and whoever follows them instead of the Qur’an and Sunnah will not be accepted by Allah. These are the greatest barriers and obstacles for the slave on his journey to Allah and His Messenger (peace be upon him).

至于这些障碍，它们是种种与伊斯兰教法相抵触的外在与内在的过失，它们在心走向安拉的途中伤害心灵，使其停滞不前，并在其道路上将其阻断。这些障碍有三种：以物配主（shirk）、创新（bid'ah）和罪恶。因此，以物配主的障碍通过坚守认主独一（Tawhid）来克服；创新的障碍通过践行逊奈（Sunnah）来克服；罪恶的障碍通过真诚悔罪来克服。这些障碍不会在仆人真正开始走向安拉和后世的旅程之前显现出来。只有到那时，这些障碍才会被察觉，而他将依据自己走这条道路的投入与专注程度，感受到它们的阻碍作用。否则，他只会原地不动，察觉不到它们隐秘的影响。

As for these obstacles, they are the many types of outer and inner contradictions to the Shari’ah that injure the heart upon its journey to Allah and render it immobile, and they cut it off on its path. They are three things: shirk, innovation, and sin. So, the obstacle of shirk is overcome by grasping onto Tawhid, and the obstacle of innovation is overcome by implementing the Sunnah, and the obstacle of sin is overcome by true repentance. These obstacles do not become evident to the slave until he actually begins his journey to Allah and the Hereafter. Only then are these obstacles noticed, and he will notice their handicapping effect in accordance with how intensely and attentively he is traversing this path. Otherwise, he will simply remain still, not feeling their hidden effects.

至于需要斩断的牵绊，是指心所可能依附、联结的一切事物，只要它取代了安拉和祂的使者（ﷺ）。这些事物包括今世的享乐与欲望、它所带来的名声，以及与他人的关系。除非凭借对更高目标的牵挂与依恋之力，否则无法斩断并推开这三样东西。否则，若不依附于别的什么，要斩断这些事物是不可能的。灵魂不会舍弃它所爱慕、渴求的对象，除非它依附于比所舍弃之物更为所爱、在其心中更为重要的东西。它对所追求之物的联结越强，对其他事物的联结就越弱，反之亦然。对所追求对象的联结，表现为对它强烈的渴望，而这种渴望与人对该对象的认识程度、该对象的高尚程度及其胜过一切的优越性相称。44

As for the connections to cut off, these are to anything that the heart can be attached and connected to in place of Allah and His Messenger (peace be upon him) - of the pleasures and desires of this world, the fame it offers, and relationships with others. There is no way to cut off and push away these three things except with the strength of the connection and attachment to a higher goal. Otherwise, cutting these things off without attaching yourself to something else is impossible. The soul does not abandon the object it loves and desires except to attach itself to what is even more beloved and greater in importance to it than what it has abandoned. The stronger its connection becomes to what it seeks, the weaker its connection becomes to anything else, and vice versa. The connection to the object that is sought is manifested in the intense desire for it, and this is in accordance with how much is known of this object, how noble that object is, and its virtue over everything else.”44

事情正如伊本·盖伊姆所说:要抵达你所期望的目标,就必须舍弃你的错误习惯,切断与其他一切事物的牵连,并克服阻碍你这样做的种种障碍。他的话也正如此:这取决于你对更高目标的依附与渴望有多强。因此,你对某件事物的渴望越强烈,你所付出的牺牲就显得越轻松,你便会觉得自己仿佛已经得到了所追求的东西。

And it is just as Ibn al-Qayyim said, as reaching your desired destination requires that you abandon your false habits, cut off connections to anything else, and overcome the obstacles to doing so. And it is just as he said in that it depends on the strength of your attachment and desire for a higher goal. So, the more your desire for something increases, the easier the sacrifice you put forth seems, and you feel as if you’ve already reached what you’re seeking.

到达那里的时间似乎只有几天,要放弃的欲望也只是几样——那些虚假的欲望如同海市蜃楼。正如伊玛目艾哈迈德(愿真主怜悯他)所说:“若一个人时常记住死亡,今世的一切都会显得微不足道。不过是这种食物换成那种食物,这件衣服换成那件衣服,而剩下的日子也只有寥寥数天。”因此,求知者应当对后世以及真主所拥有的一切怀有强烈的渴望,并坚定地追求更高的目标。知识本身已足以使人从今世的享乐与浮华中分心,而剩下的日子也只有寥寥数天。

The time to get there seems like just a few days, just a few desires to give up – false desires that are like a mirage – just like al-Imam Ahmad (may Allah have Mercy on him) said: “If one remembers death, everything from this world seems insignificant. It is just one type of food instead of another, one type of dress instead of another, and the remaining days are only few.” So, the student of knowledge is one who should have a great desire for the Hereafter and what is with Allah, and a strong attachment to the higher goal. Knowledge is enough of a preoccupation from the pleasures and glitter of this life, and the remaining days are only few.

“阿什阿夫·阿布·拉比尔传述：舒阿伯对他说：‘你坚守你的生意，于是变得富有而成功。我坚守圣训，于是变得贫穷。’苏富延·本·奥耶奈传述：舒阿伯曾说：‘凡研习圣训者，必将贫穷。’”

“al-Ash’ath Abu ar-Rabi’ narrated that Shu’bah said to him: “You stuck with your business, and you became wealthy and successful. I stuck with Hadith, and I became poor.” Sufyan bin ‘Uyaynah narrated that Shu’bah said: “Whoever studies Hadith will become poor.

“我穷到这种地步，以至于把母亲的一口锅卖了七个第纳尔。” az-Zubayr bin Abi Bakr说：“我的侄女对我们家人说：‘我叔叔是对家人最好的人。他没有娶第二个妻子，也没有买奴隶。’于是我说：‘我妻子说，我的这些书对我的干扰，比另外三个妻子还要大。’”45

I became poor to the point that I sold a pot that belonged to my mother for seven dinars.” az-Zubayr bin Abi Bakr said: “My niece said to our family: “My uncle is the best to his family. He didn’t take a second wife or purchase a slave.” So, I said: “My wife says that these books of mine are more distracting for me than three other wives would be.”””45

at-Tahhan说：

at-Tahhan said:

通过他的这句话，Shu'bah 意在展现他自身所遭遇之事的真实情况，并以此劝诫他的学生——即圣训学子——他们的学业耗尽了他们全部的时间。他们无法赚取足以满足自身及其所抚养之人需要的钱财，以致成为他人的负担，而这与清纯的逊奈所命令的相违背。不应从 Shu'bah 的话中理解为他对错失的世俗利益感到懊悔，因为他是一位高尚且节制的人，以至于 al-Mahdi 曾赠予他三万迪拉姆，而他随即便将其全部分发出去。

“With his statement, Shu’bah meant to show the reality of what happened to him, and to advise his students – the students of Hadith – whose studies drain all of their time. They are unable to earn the money that will fulfill their needs and the needs of those under their care, causing them to become a burden on people, and this is contrary to what is commanded in the pure Sunnah. And it should not be understood from the words of Shu’bah that he regretted the worldly gains he missed out on, as he was a noble and abstinent person, to the point that al-Mahdi gave him 30,000 dirhams as a gift, which he immediately distributed.

谁想要进一步了解他的高尚品德与苦行(zuhd)，可以参阅阿布·努艾姆的《圣徒的装饰》(Hilyat al-Awliya')(第7册，第144-147页)。同样，不应由他的话理解为他想劝阻人们学习圣训。相反，他是想鼓励人们在学习圣训的同时，也去谋生。”[46] 苏夫扬·本·欧伊奈白说："这些墨水瓶每进入一个人的家中，都会使他的妻子和儿女生活艰难。"塔哈尼说："这里所说的墨水瓶，是圣训学者所用的那种，他们无论走到哪里都随身携带，以便记录所听到的圣训。"

Whoever wishes to read more about his nobility and zuhd, let him refer to Abu Nu’aym’s ‘Hilyat al-Awliya’’ (7/144-147). Likewise, it should not be understood from his words that he sought to discourage people from studying Hadith. Rather, he wanted to encourage them to study Hadith while simultaneously earning a living.”46 Sufyan bin ‘Uyaynah said: “These ink jars do not enter the home of any man except that they make life hard for his wife and children.” at-Tahhan said: “The ink jars referred to here are the ones used by the people of Hadith that they’d take with them wherever they went in order to write down the narrations they heard.

"而苏福developer"... Let me restate that properly: 而苏夫扬所指的是，大多数圣训学者因忙于书写和研习，而无暇为家人谋生。结果，他们的妻子儿女会陷入匮乏，处于困顿的境地，而造成这种困境的，正是这些墨水瓶——它们使人无暇谋生。伊本·哲玛阿说道：

And what Sufyan meant was that most of the people of Hadith were preoccupied with writing and studying from earning a living for their families. As a result, their wives and children would be left in need, and would be left in a situation of hardship because of these ink jars that were the cause of preoccupation from earning a living.” Ibn Jama’ah said:

求知者应当利用自己的青春和闲暇时光，尽可能多地获取知识，不要被拖延到将来再做的诱惑所蒙蔽。

“The student of knowledge should utilize his youth and free time in his life to gain as much as he can, and he should not be deceived by the temptation to put things off for another day.

每一个小时的生命都至关重要，且一去不复返。他应当尽可能斩断那些分散精力的人际关系，以及阻碍他求知的各种障碍，而应将自己的精力与才智全部投入，尽可能多地获取知识，因为这些障碍就如同拦在他前行路上的路障。

Every hour that passes of his life is crucial and will not be replaced. He should cut off what he can of the distracting relationships and preventative obstacles that are in the way of the knowledge he seeks, and should instead exert his energy and power in gaining as much as he can, since these obstacles are like roadblocks in his way.

因此，先贤们宁愿远离家人和故土。因为一个人若是心思分散，他就会错过许多他本可以发现的细节和真相，而真主并没有在人的胸膛里放两颗心。 黑推布·巴格达迪在其《Jami'》中记载，有人说："这门知识，只赐予那些关闭自己的工厂、毁掉自己的园子、舍弃朋友、至亲皆已去世、以至于无需再去参加葬礼的人。"这话或许有几分夸张，但其要旨在于：一个人必须聚集自己的思想与专注力来求取这门知识。47

This is why the Salaf preferred to move far from their families and homelands, because if one’s concerns become spread out, he will miss out on discovering details and realities that he would’ve otherwise come across, and Allah did not give a man two hearts in his chest. al- Khatib al-Baghdadi mentioned in his ‘Jami’’ that some of them said: “This knowledge is not granted except to he who shuts down his factory, destroys his garden, abandons his friends, and whose closest relatives have died, such that he does not have to attend a funeral.” While this may contain some degree of exaggeration, the point is that one must gather his thoughts and concentration for this knowledge.”47

应当指出，断绝尘缘并不意味着忽视自己所负责照顾的人，也不意味着袖手不去谋生，而任由他人的施舍或拒绝摆布自己。al-Shafi'i说："不要向家里没有面粉的人请教，因为他缺乏健全的判断力。"所谓断绝尘扰，指的是断绝那些自己并不需要的事物，同时在谋求生计上保持适度，使心神与精力得以专注于求知。正如Abu Yusuf al-Qadi所说："知识不会把它的一分一毫交给你，除非你把自己的全部交给它。" Thawban所传述的圣训中，先知ﷺ说："最好的一第纳尔，是人用在家人身上的；其次是他为主道而用在坐骑上的；再次是他为主道而用在同伴身上的。"（传述者之一）Abu Qilabah说："他先从家人说起。有谁的回报比那位为子女花费、以保护他们，并借此使真主为他们带来利益、使他们富足的人更大呢？"48

It should be mentioned that by cutting himself off, one is not supposed to neglect those under his care or sit back from working to make a living, living at the mercy of those who would give or withhold from him. ash-Shafi’i said: “Do not consult one who does not have flour in his home, as he is devoid of sound logic.” Rather, what is meant by cutting yourself off from distractions is those things you are not in need of, while being balanced in seeking a living and freeing your heart and energy for seeking knowledge. It is as Abu Yusuf al-Qadi said: “Knowledge is something that will not give you even a fraction of itself until you give it all of yourself.” And the Messenger of Allah (peace be upon him) said, as Thawban narrated: “The best dinar is one that a person spends on his family, and the dinar which he spends on his animal for the Sake of Allah, and the dinar he spends on his companions for the Sake of Allah.” Abu Qilabah (one of the narrators) said: “He started with family. Who has greater reward than the one who spends on his children to preserve them, and through whom Allah brings profit for them and makes them rich?”48

而艾卜·胡莱赖(愿安拉喜悦他)传述,安拉的使者ﷺ说:“你们为安拉之道所花费的第纳尔中,用于赎身释放奴隶的、施舍给贫困者的,或用于供养家人的,其中报酬最大的,是你用于家人的那一份。”49

And Abu Hurayrah (may Allah be Pleased with him) narrated the Messenger of Allah (peace be upon him) as saying: “Of the dinar you spend as a contribution for Allah's Sake, to set free a slave, as a charity given to a needy, or to support your family, the one with the greatest reward is that which you spend on your family.”49

Khaythamah说:"我们与'Abdullah bin 'Umar一同坐着的时候,他的qahraman进来了。Ibn 'Umar问他:"你给奴隶们他们的口粮了吗?"他回答:"没有。"于是他说:"去给他们,因为真主的使者ﷺ说过:'人如果扣留了应由他供养之人的口粮,这已足以构成他的罪过。'"50 an-Nawawi说:"qahraman是负责众人事务的司库,类似于代表或代理人,这是一个波斯语词。"51

Khaythamah said: “While we were sitting in the company of 'Abdullah bin 'Umar, his qahraman entered. Ibn 'Umar asked him: “Have you given the slaves their provision?” He replied: “No.” Upon this, he said: “Go and give it to them, as the Messenger of Allah (peace be upon him) said: “It is enough of a sin for a man that he withholds provision from those under his authority.””50 an-Nawawi said: “And a qahraman is a treasurer that is responsible for the affairs of the people, much like a delegate or representative, and this is a Persian word.”51

而据传苏夫扬·阿里·萨鲁里（Sufyan ath-Thawri）若有人来向他求学，他会先问：“你有没有维持生计的办法？”如果此人有足够的财力养活自己，他便允许他学习；如果没有，他就让他先去谋生。52

And Sufyan ath-Thawri, if a man came to seek knowledge with him, would ask: “Do you have some way of sustaining yourself financially?” If he had enough to support himself, he would allow him to study. If he didn’t, he would have him go earn a living first.52

因此,我们应当这样理解那些关于Salaf忍受贫穷以求知识的记载:他们只是拥有维持自身和家人生计所需的东西,而他们所要避免的,是整日沉溺于追求今世及其浮华。事实上,Salaf对知识的热爱如此之深,以至于影响到了他们世俗生活的方方面面。正如al-Bukhari记载,Abu Hurayrah说:"你们说Abu Hurayrah从Allah的使者(愿主赐福他并使他平安)那里传述的太多了,并问为什么Muhajirin和Ansar不像Abu Hurayrah那样从Allah的使者(愿主赐福他并使他平安)那里传述那么多?我的Muhajirin兄弟们忙于市场上的生意,而我则陪伴在Allah的使者(愿主赐福他并使他平安)身边,满足于能填饱肚子的食物,我在他们不在的时候也在场,他们忘记的时候我便记住。我的Ansar兄弟们忙于他们的财产,而我是Suffah人中的一个穷人,记住了他们忘记的传述。Allah的使者(愿主赐福他并使他平安)说:'任何人在我讲完这段话之前不会展开他的衣服,然后把它收拢到自己身上,除非他会记住我所说的一切。'于是,我展开了我所穿的那件花色外衣,直到Allah的使者(愿主赐福他并使他平安)讲完,然后我把它收拢到胸前。因此,这些传述中我没有忘记任何一句。"53

If this is so, we should then interpret the texts of the Salaf withstanding poverty to seek knowledge to mean that they had just what they needed to sustain themselves and their families, and that what they tried to avoid was spending hours drowning in the pursuit of the dunya and its glitter. In fact, the Salaf loved knowledge so much that this affected the worldly aspect of their lives, as al-Bukhari reported that Abu Hurayrah said: “You say that Abu Hurayrah narrates too much from the Messenger of Allah (peace be upon him), and you ask why the Mujahirin and Ansar do not narrate from the Messenger of Allah (peace be upon him) as much as Abu Hurayrah does? My brothers from the Muhajirin were busy with their business in the marketplace, and I would stick with the Messenger of Allah (peace be upon him), content with what filled my stomach, and I was there when they were not, and I would memorize if they would forget. My brothers from the Ansar were busy with their wealth, and I was a poor man of the people of as-Suffah, remembering the narrations that they used to forget. And the Messenger of Allah (peace be upon him) said: “Nobody spreads his garment until I have finished this speech and then gathers it to him except that he will remember whatever I say.” So, I spread my colored garment which I was wearing until Allah's Messenger (peace be upon him) had finished his statement, and then I gathered it to my chest. So, I did not forget any of these narrations.”53

他还说:“我过去跟随先知ﷺ只为填饱肚子,那时我既不吃烤制的面包,也不穿装饰华丽的衣服。没有男人或女人来服侍我,我会在腹部绑上石头,并请别人为我诵读《古兰经》中的一节,尽管我本已熟知。”54

He also said: “I used to accompany the Prophet (peace be upon him) to fill my stomach, and that was when I did not eat baked bread or wear decorated clothes. No man or woman would serve me, and I used to bind stones over my belly and ask somebody to recite a verse from the Qur’an for me, even though I knew it.”54

而布哈里在其《圣训真本》的知识篇中设了一章，题为"背诵知识章"，并在其中收录了艾布·呼莱拉的故事："人们说艾布·呼莱拉圣训讲得太多。若不是安拉经典中的两节经文，我一段圣训也不会讲述。"

And al-Bukhari titled a chapter in the section on knowledge in his ‘Sahih’ ‘Chapter: the Memorization of Knowledge,’ and he included in it the story of Abu Hurayrah: “The people say that Abu Hurayrah narrates too much. Were it not for two verses in the Book of Allah, I wouldn’t have narrated a single hadith:

{“诚然，那些隐讳我所降示的明证、迹象和引导的人，在我为世人在经典中阐明之后，他们是真主所诅咒的，也是诅咒者所诅咒的。唯有悔罪并行善、公开宣明他们所隐讳之真理的人除外，我将接受他们的悔罪，我是至宥的，是至慈的。”}55

{“Verily, those who conceal the clear proofs, evidences, and guidance which We have sent down after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers, except those who repent and do righteous deeds, and openly declare the truth which they concealed. These, I will accept their repentance, and I am the One Who accepts repentance, the Merciful.”}55

“的确，我们的穆哈吉尔兄弟忙于市场交易，我们的安士尔兄弟忙于他们的财产，而艾卜·胡莱赖（Abu Hurayrah）则始终伴随真主的使者ﷺ，满足于腹中所有，参加了他们未参加的，记住了他们未记住的。”56

Indeed, our brothers from the Muhajirin were busy with the marketplace, and our brothers from the Ansar were busy with their wealth, and Abu Hurayrah stuck with the Messenger of Allah (peace be upon him), content with what was in his stomach, attending what they did not attend, and memorizing what they did not memorize.”56

al-Hafidh Ibn Hajar（愿真主怜悯他）说：

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

“他在本章中没有提及除艾卜·胡莱赖（Abu Hurayrah）以外的任何人，这是因为他是记诵圣训最多的圣门弟子。阿什-沙菲仪（ash-Shafi’i）说：‘艾卜·胡莱赖在当时所有的传述者中记诵得最多。’伊本·欧麦尔（Ibn ‘Umar）站在他的葬礼上为他祈求真主的慈悯，并说：‘他曾为穆斯林记诵先知ﷺ的言论。’”57

“He did not include in this chapter anything regarding anyone but Abu Hurayrah, and this is because he was the Companion who memorized the most hadith. ash-Shafi’i said: “Abu Hurayrah memorized the most out of all the narrators of his time.” And Ibn ‘Umar stood at his funeral, invoking Allah’s Mercy for him, saying: “He would memorize the statements of the Prophet (peace be upon him) for the Muslims.””57

an-Nawawi(愿安拉慈悯他)说:

an-Nawawi (may Allah have Mercy on him) said:

他所说的“……对腹中所有的满足……”，意思是他跟随先知（愿主福安之）左右，满足于维持生计所需，不去关心积攒钱财以作储蓄。58

“His saying “…content with what was in his stomach…” means that he stuck with the Prophet (peace be upon him), satisfied with what he needed to sustain himself, and was not concerned with gathering money to save up.”58

伊本·凯西尔转述，萨义德·本·欣德说，艾卜·胡莱赖past说：先知ﷺ对他说："你们的同伴问过我的那些战利品，你难道不想问我吗？"于是艾卜·胡莱赖说："请您把真主教导您的内容教给我。"59

Ibn Kathir repored from Sa’id bin Hind that Abu Hurayrah said that the Prophet (peace be upon him) said to him: “Will you not ask me about this war booty that your companions have asked me about?” So, Abu Hurayrah said: “I ask you to teach me from what Allah has taught you.”59

艾布·胡莱赖者（愿真主喜悦他）尽管陪伴先知的时间很短，却是众圣门弟子中记诵圣训最多的人。普遍公认的说法是，他在希吉拉后第七年皈依伊斯兰，时间大约在胡代比亚事件与海巴尔战役之间。当时他约三十岁，此后一直追随真主的使者ﷺ直到其逝世。因此，他记诵并传述的圣训最多，而他陪伴先知ﷺ的时间不超过三年。这都是因为他对这门知识真诚专一，摆脱了今世的束缚，使自己的心灵不受其他杂念与牵挂的干扰。

Abu Hurayrah (may Allah be Pleased with him) memorized the most hadith of the Companions of the Prophet (peace be upon him) despite the short time in which he accompanied him (peace be upon him), as what is commonly accepted is that he accepted Islam in the 7th year after the Hijrah, sometime between the incidents of al-Hudaybiyah and Khaybar. He was around 30 years of age at the time, and he was always with the Messenger of Allah (peace be upon him) until he died. So, he memorized and narrated the most, despite the fact that he only accompanied the Prophet (peace be upon him) for not more than three years. This was all because he was sincere with this knowledge, threw off the shackles of this world, and freed his heart from all other distractions and concerns.

“所以，求知者应当斩断一切分心的事务，因为如果一个人的注意力四处分散，他就会错过发现许多事物的机会。先贤们会把求知置于其他一切之上。例如，有记载说，伊玛目艾哈迈德（愿真主怜悯他）直到四十岁之后才结婚！还有一位女奴被赠予艾布·伯克尔·安巴里。有一次她进去见他时，他正在努力对某个问题得出结论，却遇到了困难。于是他说：‘把她带回商人那里去。’她问：‘为什么？我做错了什么？’他回答：‘你没有做错什么，只是我的心因你而分神，而你不值得我为此耽误我的学问。’”60

“So, the student of knowledge should cut off all distractions, because if one’s concentration is spread here and there, he will miss out on discovering many things. The Salaf would put preference to knowledge over and above everything else. For example, it was narrated that al-Imam Ahmad (may Allah have Mercy on him) did not get married until after he was 40! And a slave girl was given as a gift to Abu Bakr al-Ambari. When she entered upon him one time, he was in the middle of trying to come to a conclusion on an issue, and had trouble doing so. So, he said: “Take her back to the trader.” She asked: “Why? What did I do?” He replied: “Nothing, except that my heart was distracted by you, and you are not worth me being prevented from my knowledge.”60

阿什-沙菲仪(愿真主怜悯他)说:“凡在富有且地位显赫时求此知识的人,不会成功。唯有那些在谦卑、生活清苦、并服侍学者的情况下求知的人,才会成功。”伊本·瓦哈卜传述,马立克·本·艾奈斯(愿真主怜悯他)说:“任何人若不经历那种使他宁愿选择此知识而舍弃一切的贫困,便不会得到他从此知识中所求的东西。”61

ash-Shafi’i (may Allah have Mercy on him) said: “Nobody who seeks this knowledge while he is wealthy and high in status will succeed. Rather, those who seek it while they are humble, having a low standard of living, and are serving the scholars will succeed.” And Ibn Wahb narrated that Malik bin Anas (may Allah have Mercy on him) said: “Nobody will get what he wants from this knowledge until he experiences poverty that causes him to prefer it over anything.”61