安拉在祂的经典中作了阐明——祂是心灵的主宰，是幽玄的知晓者——提醒并不能唤醒每一个人，也并不能让所有听到它的人受益。

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.

不过，这一点是有条件和限制的。

Rather, there are conditions and restrictions to this:

{“诚然，其中确有教诲，给有心者，或侧耳静听而心存敬畏者。”}128

{“Verily, therein is indeed a reminder for he who has a heart or gives ear while he is heedful.”}128

伊本·古院木（愿安拉慈悯他）说：

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

“如果你想从《古兰经》中获益，那么在诵读它的时候，就要凝聚你的心神，专注你的聆听，并以为真主正在直接对你说话的态度来对待它，因为这是真主通过这位使者ﷺ的舌头向你发出的讯息，正如至尊者所说：”

“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:

“凡有心者，或侧耳倾听而保持专注者，此中确有教诲。” 之所以如此，是因为要从某事物中获得最大的益处与效果，取决于产生效果的事物本身、将感受到该效果的承受对象、感受该效果所需的条件，以及该效果所要消除之物的去除。

{“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.

以上所有内容，都在上述经文中以最清晰、最简明的方式呈现。

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

{"诚然，其中确有教诲……"}，指的是从这一章开头直到此处的全部内容。

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

而他的经文 {“……对于有心的人……”} 所指的是受影响的对象，即那颗有生命、认识安拉的心，正如安拉在另一节经文中所说：

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:

{“真的，这是一项教诲，也是一部清晰的古兰经，用来警告那些仍然活着的人……”}129

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

意思是，心是活的。

Meaning, has a heart that is alive.

他的话{"……或者侧耳倾听……"}的意思是：他将聆听的注意力集中起来，全神贯注于别人对他所说的话，而这正是受话语感染的条件之一。

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.

他所说的{“……而他心在场……”}，意思是他的心是在场的，而非缺席的。伊本·古太白说：“他聆听安拉的经典，而他的心和理解都在，没有分心。”这表明，《古兰经》的影响所要除去的，正是心的分心与缺席，即心无法理解所传达给它的内容，以及它对此缺乏洞察与思索。

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.

因此,如果影响的来源存在(即《古兰经》),影响的承受者存在(即鲜活的心),感受影响的条件具备(即专心致志、集中注意力),障碍的排除也已做到(即心神涣散以及无法理解所诵内容的含义),当这些因素全部具备时,效果便得以实现(即感受到《古兰经》与劝诫的影响和益处)。

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).

所以,知识只有通过谦卑地专心听讲和全神贯注才能获得。阿mir·沙阿比(愿安拉怜悯他)说:"宰德·本·萨比特为人举行了葬礼拜。随后牵来一匹骡子供他骑乘离去,伊本·阿拔斯走上前去,牵住骡子的缰绳要为他引路。宰德对他说:'放开它吧,安拉使者的堂兄啊。'伊本·阿拔斯说:'我们受到的命令就是这样对待学者的!'"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

而先辈们（al-Salaf）对于他们所师从的人，怀有最大的敬重与尊崇，这从他们参加学术圈时的礼仪可以看出，尤其是他们如何尊敬自己的老师。al-Khatib记载了许多此类的传闻。

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:

“穆吉拉说：‘我们尊敬易卜拉欣·纳赫阿伊，就像尊敬统治者一样。’艾尤卜说：‘一个人与哈桑相处三年，也不敢向他提问，出于对他的敬畏和尊重。’伊斯哈格·沙希迪说：‘我常见叶海亚·盖坦在做晡礼（’Asr）。他随后靠在清真寺宣礼塔的底座上，站在他面前的有阿里·本·麦迪尼、沙达库尼、阿慕尔·本·阿里、艾哈迈德·本·罕百勒、叶海亚·本·穆因等人——他们都站着向他请教圣训。这种情形一直持续到昏礼（Maghrib）时分，他也不让他们中的任何人坐下，而他们也没有一人敢坐下，出于对他的敬畏和尊重。’ghulabi说：‘伊本·海雅特称赞马立克·本·艾奈斯，说：’”

“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:

他回答时并不减损其威严,而提问者则昂首挺胸;平静之光与正直权威的尊荣——他们如此敬重他,而他并非掌权者…… 'Abd ar-Rahman bin Harmalah al-Aslami 说:“没有人敢向Sa'id bin al-Musayyab 提问任何事情,除非先征得他的同意,就像请求统治者的许可一样。”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

据传，阿什-沙斐仪（愿真主喜悦他）曾因他对学者的谦逊而受到批评，他说：

“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:

我对他们谦卑,他们便尊重我 * 你若不谦卑,便不会受人尊重……艾哈迈德·本·罕百勒(愿真主喜悦他)对哈拉夫·艾哈麦尔(愿真主慈悯他)说:“我只坐在你面前。我们奉命要对所学之人谦卑。”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

求知者应当在事务上顺从其师，不应试图反驳和违背其师的见解与决定。相反，他应当像病人对待医生那样对待老师：就自己所需向老师请教，意在求得老师的喜悦，维护老师的尊严，并通过服侍老师来亲近真主。他应当明白，对自己的shaykh谦卑是一种荣耀，为他而自降身份，反而能使自己被提升。

“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.

求知者应当怀着敬畏与尊重的态度看待自己的老师,因为这样才能使他从老师那里获益。先贤中有人会在去拜访自己的谢赫之前先行施舍,并说:“真主啊!请为我遮掩我谢赫的过失,不要让我失去他所传授的知识之恩泽。”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

“据沙斐仪（愿安拉怜悯他）说：‘我翻阅书页时，会在马立克（愿安拉怜悯他）面前非常轻柔、安静地翻动，以免打扰他，以示对他的尊重。’哈姆丹·阿斯法哈尼说：‘我和沙里克（愿安拉怜悯他）在一起时，有几位哈里发麦赫迪的孩子来到他面前。他便靠着墙，在他们向他询问圣训时，并不转身面向他们。他们来来回回地问同样的问题，直到说：“你是看不起统治者的孩子吗？”沙里克说：“不是的。然而，知识在安拉那里比这样给予它更为宝贵。”于是，这些人坐了下来，让膝盖与他的膝盖齐平，他说：“求知应当是这样的。”’”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

“他不应以随便的方式称呼他的谢赫，也不应隔着远处呼唤他。”

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

al-Khatib说：“他不应说‘哦，老师！’或‘哦，学者，你对此有何看法？你的见解如何？’等等。另外，在老师不在场时，他不应直呼其名，除非在名字前加上尊称，如‘Shaykh’（谢赫）、‘Ustadh’（乌斯塔兹）或‘Shaykhuna’（我们的谢赫）。他应当知晓老师对他的权利，不应忘记老师的恩德，并应极其重视维护老师的名誉，驳斥任何对老师的非议。他应为老师而愤怒；若不能做到这一点，就应当起身离开任何发生此类事情的聚会。老师在世时，他应为老师祈祷；老师去世后，他应照顾老师的家人、子女和朋友。他应探望老师的坟墓，为他祈求真主的宽恕，并代他施舍。他应效法老师的沉静、安详和正直，效法老师在宗教知识方面的习惯。他应效法老师日常生活和敬拜中的举止，并采纳老师的品德。总之，他应以老师为榜样。”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

学生应当对老师的严厉保持耐心，并对他温和以待。黑帝布（al-Khatib）记载，沙斐仪（ash-Shafi’i）说：“有两个人常去拜访阿马什（al-A’mash）。其中一人热衷于圣训，另一人则不然。有一天，阿马什对那个热衷于圣训的人发了火。另一人说：‘如果他像对你那样对我发火，我就再也不去找他了。’阿马什便说：‘所以，你和他一样愚蠢。你因为我的坏脾气，就放弃了对你有益的东西。’”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

而阿什-沙菲仪(愿真主怜悯他)也叙述了一件类似的事:据传萨夫彦·本·欧耶奈来自各地的人向他求学,有人对萨夫彦说:“这些人从世界各地来到你这里,你却对他们发脾气?!他们随时都可以起身离开你!”他说:“如果他们这样做,那就是愚蠢的,因为他们会因为我的坏脾气而放弃对自己有益的东西。”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

伊本·贾玛'阿(愿真主慈悯他)说:

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

求知者应当忍受老师的严厉和不善待，这不应使他疏远老师。对于老师的任何不当行为，他应当往好处去想；老师若有严厉之处，他应当自己先致歉、向真主悔罪、求真主宽恕，并把过错归于自己。这样才能保持他对这位导师的敬爱，保护他的心，对学生今世和后世都更有益处。

“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.

有些先贤说:“谁不能忍受求学时的屈辱,谁就将余生都处于无知者的盲目之中;谁能忍受它,谁就将今生与来世都处于尊贵之中。”伊本·阿拔斯(愿安拉喜悦他):“我在求学时使自己谦卑,因此我作为教师而变得受人尊敬。”穆阿菲·本·伊姆兰说:“对学者发怒的人,就像对大学教师发怒的人一样。”138

Some of the Salaf said: “Whoever is not patient upon the humiliation of learning will spend the rest of his life in the blindness of the ignorant, and whoever is patient upon it will spend this life and the next in a state of honor.” Ibn ‘Abbas (may Allah be Pleased with him): “I humbled myself as a student. So, I became honorable as a teacher.” Mu’afi bin ‘Imran said: “The one who gets mad at a scholar is like the one who gets mad at the university teacher.””138

如果你发现你的老师在睡觉，不要请求见他。你应当坐下等待，直到他醒来；如果你愿意，也可以离开。

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.

阿尔-赫推布·阿尔-巴格达迪(愿真主怜悯他)转述道:

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

伊本·阿拔斯(愿安拉喜悦他)说:“安拉的使者ﷺ去世后,我对一位安萨尔人说:‘来吧,我们去问安拉的使者ﷺ的同伴,今天他们人数很多。’他说:‘伊本·阿拔斯,我对你感到惊讶!你以为当最重要的同伴们还在的时候,他们会关注你吗?’于是我离开了他,开始向安拉的使者ﷺ的同伴们请教圣训。如果我听说某人那里有一段圣训,我就会去他的门前,如果发现他在睡觉,我就会在他家门前的地上铺一块毯子,等待他醒来。风会把尘土吹到我身上,他最终会出来说:‘安拉的使者ﷺ的表弟啊!你为何而来?为什么不派人叫我?我本应去找你。’我会说:‘应该由我来找你才对。’然后我会向他询问先知ﷺ的圣训。那位安萨尔人一直活到看见人们聚集在我身边向我请教,他便说:‘这个年轻人比我更聪明!’”伊本·阿拔斯(愿安拉喜悦他)说:“我发现安拉的使者ﷺ的大部分知识都在安萨尔人的这片聚居区里。我会在其中一人的门口等候,如果我请求进入,我本可以获得允许。”

“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.

“然而我希望他见到我时心情愉快。”苏夫扬·本·欧业奈传述说，艾布·胡赛因说：“伊本·阿拔斯过去常去拜访一位圣门弟子，想向他请教圣训。有人对他说：‘他在睡觉。’于是他就躺在那人的门前等候，有人对他说：‘要我叫醒他吗？’他说：‘不用。’”麦阿麦尔传述说，祖赫里说：“如果我到欧尔沃的门前，我本可以进去，但我还是会坐在外面等候，以示对他的尊重。”141

However, I wanted him to be pleasant when meeting me.” And Sufyan bin ‘Uyaynah narrated that Abu al-Husayn said: “Ibn ‘Abbas used to go to one of the Companions of the Prophet (peace be upon him), seeking to ask him about Hadith. It would be said to him: ‘He is asleep.’ So, he would lay down in front of his door waiting for him, and it would be said to him: ‘Do you want me to wake him up?’ He would say: “No.” And Ma’mar narrated that az-Zuhri said: “If I came to ‘Urwah’s door, I could’ve entered if I wanted to. However, I would sit outside and wait out of respect for him.””141