我们之前提到过，求知者应当少食，并且只吃合法的食物。“训练自己克服腹欲的方法，就是习惯于满足于少量。因此，应当逐渐、慢慢地减少饮食，直至达到适度的水平，而事务中最好的是适中的。”

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.

他让自己只吃到刚好的程度，既不妨碍他的崇拜，又能保持他的体力。他既不应感到饥饿，也不应感到饱足。只有这样，他的身体才会健康，志向才会高远，良知才会清明。如果他吃得比这更多，就会更想睡觉，理智也会变得更低。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

至于你的食物是否清真，这是每位穆斯林的义务，对求知者而言更是如此，因为求知者是辨识何为halal（允许）和haram（禁止）的堡垒。我们已经谈过饮食上谨慎的问题，以及先知（愿主赐福他并使他平安）如何在床上发现一颗枣子后，因担心它来自天课而停止食用——因为天课对他而言是不被允许的。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).

所以，求知者忙于学问，无暇顾及饮食，而看穿今世浮华的人也不会肥胖。相反，他的热忱使他忘记了多吃。这里有伊斯兰教长伊本·泰米叶，他"从未有人听见他索要食物——无论是午饭还是晚饭——无论他在处理与知识和行为相关的事务上忙碌多久。相反，有时别人给他端来食物，他会放置很久才去吃，即便吃，也只是吃一点点。他从不提及今世的享受，也从不谈论或询问这方面的事情。相反，他全部的关切和谈话，都在于追求后世，以及那能使他更接近至高的安拉的事物。"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 传述：‘Umar bin al-Khattab（愿安拉喜悦他们二人）谈及人们所陷入的贫困时说："我看见安拉的使者ﷺ整日因饥饿而心情烦闷，因为他连最差的椰枣都找不到，无法填饱肚子。"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

阿布·胡莱赖(Abu Hurayrah)经过一群人身边,他们正在吃一只烤羊。他们邀请他坐下来一起吃。他拒绝了,说:“安拉的使者ﷺ离开这个世界时,连大麦面包都没能让他吃饱。”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

以及安斯·本·马立克(愿安拉喜悦他)说:“先知ﷺ从未在餐桌上用餐,也从未使用单独的盘子进食,直到他去世,他都没有吃过薄而烤得很透的面包。”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

关于睡眠：“求知者应当尽可能减少睡眠，只要不损害身体和心智即可；他每晚睡眠不应超过八个小时——即三分之一的时间；如果他能睡得比这更少，就应当这样做。”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（愿安拉怜悯他）说：

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

al-Hasan bin Ziyad 八十岁时才开始求学，四十年间，他从未整夜躺在床上睡觉；Muhammad bin al-Hasan ash-Shaybani 也是夜里不睡觉。

“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.

他会把书籍摆在面前，若是读某一本书读烦了，便换另一本。他还会在面前放一个盛水的器皿，用来让自己保持清醒，并说：“睡意来自热气，应当用冷水把它驱走。”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

而阿布·胡莱赖因传述：先知ﷺ说：“你们中任何一人入睡时，恶魔会在他的颈后打三个结，每打一个结时都念道：‘夜还长，你睡吧。’因此，如果他醒来并记念安拉，一个结就会解开；如果他做小净，两个结就会解开；如果他礼拜，所有的结都会解开，于是他早晨精神饱满，心情愉快。”

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.

否则，他早上会心情不好，精神萎靡。”93

Otherwise, he will be in a bad mood and sluggish in the morning.”93

据伊本·麦斯欧德（愿真主喜悦他）传述：有人提到一个人整夜睡到天亮。于是，先知ﷺ说……

And ‘Abdullah bin Mas’ud (may Allah be Pleased with him) narrated that mention was made of a man who slept the whole night till morning. So, the Prophet (peace be upon him)

“那是一个耳朵里被恶魔撒过尿的人。”94

remarked: “That is a man in whose ears Satan has urinated.”94

安拉赞美了虔诚的人，称他们为行善者，因为他们夜里睡得很少。

And Allah praised the righteous people, referring to them as good-doers because they would sleep very little at night:

至于减少言语，先知（愿主赐福他并使他平安）说："信仰真主和末日的人，当说善言，或者保持沉默。"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说道：

an-Nawawi said:

“这意味着，一个人若想说某句话，就应当先考虑他所要说的内容是否确定为善且值得赞扬，是否为义务或被鼓励的。如果是，他就应当说。如果他看不出那是善且值得赞扬的，就不应当说，无论那话是被禁止的、被厌恶的，还是被允许的——它们都是一样的。在这种情况下，通常被允许的言语也应当避免，以防它导致被禁止或被厌恶的言语，而这种情况经常发生。基于这段圣训，伊玛目沙斐仪（愿安拉喜悦他）说：如果你想说某句话，那就让他先思量。如果你断定其中没有害处，那就说吧。”

“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.

“如果你断定自己的话会带来伤害，那就不要说。”100

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

伊本·哈哲尔(愿真主慈悯他)说:

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

“这也体现了他（ﷺ）以少许言辞涵盖众多含义的能力，因为每一句话都或是善的，或是恶的，或是倾向于两者之一。属于善言的，包括所有被责成的或被鼓励的言语，他允许了这种言语，尽管其种类各异，也允许了任何可能导向善言的事物。至于恶言，或可能导向恶事的言语，他则命令我们，若想要沉溺其中，便保持沉默。”101

“And this is from his (peace be upon him) ability to combine many meanings on few words, as every statement is good, bad, or leaning to one of the two. Included under good speech is everything obligatory or encouraged, and he allowed this speech despite its various types, as well as anything that could lead to it. As for speech that is bad or could lead to what is bad, he commanded us to be quiet if we ever wanted to indulge in it.”101

伊本·阿卜杜勒·巴尔（愿真主慈悯他）说：

Ibn ‘Abd al-Barr (may Allah have Mercy on him) said:

“学者所受的考验之一，是他喜欢多说而不喜欢多听。” 叶齐德·本·阿比·哈比布说：“倾听是安全的，并且能增长一个人的知识，倾听者是讲述者的伙伴。言语则充满迷乱与欺骗、过度与不足。多言者等待的是试探，而倾听者等待的是怜悯。” 阿布·阿德-迪亚勒说：“学会沉默，正如你学会说话一样，因为言语引导你，而沉默保护你。通过沉默，你将获得两种品质：你能够从比你更有学识的人那里获取知识，你也能够驱除比你更无知之人的愚昧。” 谈论善事是一种收获，比沉默更好，因为沉默所带来的最大益处只是安全，而说出善言，你实际上还能获得额外的益处。有人说：“说善言者得胜，保持沉默者得救。”谈论与知识相关的事情，是最优良的善行之一，如果其目的是驱除愚昧、求得真主的喜悦并探求其意义的真相，那么它与赞念和诵读《古兰经》处于同一等级。102

伊本·古达玛（愿安拉慈悯他）说：

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

“舌头所犯的罪过甚多。它们在心中有某种滋味，并从人的天性中涌现出来。除了沉默，别无他法可以免于其危害。阿布·达尔达'（愿安拉喜悦他）说：“你们应当多用耳朵，少用嘴巴，因为你们被赐予两只耳朵和一张嘴，就是要让你们多听，少说。”马赫拉德·本·侯赛因说：“五十年来，我没有说过一句让我后悔的话。”至于舌头的罪过，它们是：”

“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:

• 谈论与你无关的事情：

• Speaking about what does not concern you:

须知，珍惜时间的人，不会把时间浪费在对自己无益的事情上。这一认识要求他约束自己的舌头，使其不去谈论与自己无关的事。因为一个放弃记念真主、反而忙于那些与自己无关之事的人，就像一个本可以买到宝石，却去买了泥土的人。这是一生的亏损。

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.

有人问吕格曼（愿主赐他平安）：“你是怎么变得如此有智慧的？”他回答说：“我不问我不需要的东西，也不谈与我无关的事。”另有记载称，吕格曼（愿主赐他平安）曾去见达五德（愿主赐他平安），那时达五德正在整理他的铠甲。吕格曼对眼前所见感到惊讶，很想问他在做什么，但他的智慧阻止了他这样做。

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.

当达乌德(愿主赐他平安)打造完盔甲后,他站起身穿上它,说:“这副盔甲用于作战,是多么美好!”鲁格曼(愿主赐他平安)说:“沉默是智慧的一部分,而实践沉默的人却很少。”• 关于谈论虚妄:

When Dawud (peace be upon him) was finished welding his armor, he got up, put it on, and said: “How excellent is this armor for warfare!” Luqman (peace be upon him) said: “Silence is from wisdom, and those who practice it are few.” • Talking about falsehood:

当谈话围绕罪恶展开时，例如谈论酒吧以及罪人聚集的场所，就属于这种情况。

This is when a conversation revolves around talk of sins, such as talking about bars and places where the sinners gather.