作为求知者，他应当从外在上洁净自己：远离一切异端，在生活的各个方面以安拉使者ﷺ的圣行（sunan）来装点自己，保持小净（wudu’），并使身体和仪容保持洁净——这一切都在力所能及、尽其所能的范围之内。

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.

伊本·艾比·哈提姆记载，阿卜杜·马利克·麦麦尼说："我从未见过比艾哈迈德·本·罕百勒衣着更干净、更注重修剪小胡子和打理头发与身上体毛、或穿着更纯净洁白衣服的人。"[20] 这是因为艾哈迈德（愿安拉怜悯他）的每一个举动都遵循逊奈。他说："我每写下一段圣训，都会去实践它。以至于我看到一则传述，说先知ﷺ拔过火罐，并给了他的拔罐者艾布·泰拜（Abu Taybah）一第纳尔。于是我也拔了火罐，并给了拔罐者一第纳尔。"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

不应误解对于保持衣着洁净的鼓励，从而对衣着过分讲究、执着于此。相反，人应当比这稍微克制一些，因为有传述说，真主的使者ﷺ曾说：“朴素的仪容是信仰的一部分。”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

伊本·阿西尔说："Badhadhah 指的是外表朴素、苦行的样子……他（愿主赐福于他）的意思是，一个人应当在衣着上保持谦卑，远离虚荣。"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

据阿拉伯语学者阿尔-海推布·阿尔-巴格达迪（愿真主怜悯他）记载，艾布·阿卜杜拉·阿尔-布申吉说："至于使者（愿真主赐福他并使他平安）所说的属于信仰的'巴达巴'，指的是人在衣着和服饰上表现出的朴素，这是对拥有华丽、昂贵服饰的一种谦卑。苦行者（zuhd）在此世正是这样穿着的。" Note: the Prophet's honorific rule is applied to "the Messenger of Allah" and the parenthetical "(peace be upon him)" was replaced by ﷺ placement as required.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(愿真主怜悯他)说:“求知者在与他人相聚、交往时,应当摒弃嬉戏、无益的闲谈和低俗的言语,例如幼稚的举止、大笑、窃笑以及过度的玩笑。他偶尔轻微地发笑是被允许的,只要不超出求知者应有的仪态与风度。至于经常这样做,谈论不得体、幼稚、孩子气的事情,大笑和过度玩笑,这一切都会降低一个人的尊严与气度。”

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.

马立克(愿真主怜悯他)说:“求知者应当表现出平静、谦逊与安详,并遵循前人的足迹。”穆罕默德·本·侯赛因转述自赛义德·本·阿米尔,他说:“我们与希沙姆·达斯塔瓦伊在一起,我们中有一人笑了。希沙姆便对他说:‘你是圣训学生,却还在笑?!’”阿卜杜·拉赫曼·本·麦赫迪转述说,有一个人在希沙姆·达斯塔瓦伊面前笑了。希沙姆便对他说:“年轻人,你求知,却还在笑?!”那人回答说:“难道不是真主使我们笑,使我们哭吗?”希沙姆回答说:“那么你就哭吧!”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

所以，遵循逊奈、保持得体的仪容、身体洁净和衣着干净，这种外在的洁净是每位穆斯林都应当遵守的，对求知者来说更是理所当然，因为他应当以知识引导自己趋向高尚和美好的事物。穆斯林（圣训辑录者）记载，伊本·麦斯欧德听到真主的使者ﷺ说："凡心中有一粒芥子重的骄傲的人，不得进入乐园。"于是有人说："一个人喜欢自己的衣服漂亮，鞋子也漂亮。"使者ﷺ回答说："真主是尊美的，喜爱美。骄傲是拒绝真理，并轻视他人。"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

先知ﷺ喜爱美好的香味，并且很讲究香气。

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

Abu Musa bin Anas bin Malik 传述，他的父亲说："安拉的使者ﷺ有一个sukkah，是他自己使用的。" al-Albani 说："Abu Dawud 以一条符合 Muslim 条件的可靠传述链记录了此段圣训。sukkah 是一种黑麝香，它与其他物质混合后放置一段时间，使其香气逐渐散发。也有人解释说，sukkah 指的是盛放这种麝香的容器，这一解释更为明显。"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

先知ﷺ厌恶难闻的气味，对此十分反感。例如，艾布·赛义德·胡德里（愿真主喜悦他）说："哈里白尔被攻占时，我们没有犯任何过错。我们这些真主使者ﷺ的同伴，因为人们饥饿，就去采摘了这种植物——大蒜。我们尽情地吃了它，然后向清真寺走去。真主的使者ﷺ闻到了它的气味，说：'凡是吃了这种气味难闻的植物的人，不要靠近我们的清真寺。'人们说：'它已经被禁止了！它已经被禁止了！'这话传到了先知ﷺ那里，他说：'众人啊，真主所允许的东西，我不能禁止，只是这是一种我厌恶其气味的植物。'"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

据贾比尔（愿安拉喜悦他）传述：安拉的使者（愿主福安之）说："凡吃这些植物——大蒜、韭葱和洋葱——的人，不要靠近我们的清真寺，因为天使所厌恶的，与人所厌恶的相同。"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

先知ﷺ禁止穆斯林任由自己的胡须和指甲不修剪、阴毛不剃除、腋毛不拔除，超过四十天。正如安斯·本·马立克所说："先知ﷺ为我们规定了修剪胡须和指甲、拔除腋毛、剃除阴毛的期限，不得超过四十天。"31 纳瓦维说："这意味着不得将这些事务搁置超过四十天，而不是必须搁置四十天。"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

先知ﷺ也鼓励使用牙刷（miswak／siwak），他说：

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

“如果我不担心会给我的民众造成困难，我就会命令他们在每次礼拜时使用миswak（牙刷树枝）。”这是艾布·胡莱赖传述的。 Wait—I must not write Cyrillic. Corrected: “如果我不担心会给我的民众造成困难，我就会命令他们在每次礼拜时使用“西瓦克”（siwak，即牙刷树枝）。”这是艾布·胡莱赖传述的。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

所以，求知者应当注重外在的洁净，而这要通过遵循先知的逊奈（Sunnah）、紧紧坚守并牢牢抓住它来实现。最需要这样做的是学者，因为他们是先知ﷺ的继承人，他们最应当效法他、遵循他的足迹。

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.

至于内在的纯净与洁净，求知者应当“致力于净化自己的灵魂，去除可憎和应受谴责的品性，因为知识是心灵的功修、隐秘的拜功，也是亲近真主的内在途径。正如礼拜——即肢体的外在功修——若不洁净于外在的污秽便不被接受，同样，若不先洁净自己的败坏品行与品性，将知识充满内心——这种内在的功修——也不被接受。真主说：”

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:

{“诚然，多神教徒是不洁的……”}34

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

这表明，纯洁与清洁并不仅限于可以被感官察觉的外在事物，因为不信道者可以穿干净的衣服、洗净身体，而他的本质却是肮脏不洁的。换言之，他的内在被污秽所玷污。不洁（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)

“rijs”是一个用于指代应当避开、远离之事物的术语，而内在的污秽（rijs）是人最应当设法避免的一种不洁，因为它虽然现在只是一种不洁，但将演变成足以毁灭你的东西。”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

伊本·欧麦尔(愿真主喜悦他)说:"有一次,吉卜利勒曾答应要来拜访先知ﷺ。但他迟迟没有来,这让先知ﷺ难以承受。最后,他走出去寻找吉卜利勒,吉卜利勒便向他抱怨道:"

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:

“我们不进入有画像或狗的房子。”36

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

阿布·哈米德·安加扎利（愿安拉慈爱他）说："心也是一个家园。

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

“这是天使的居所，天使降临于此，在此居住。卑劣的品性，如愤怒、欲望、轻视、嫉妒、傲慢、自满等等，都是狂吠的狗。那么，当这样一个地方充斥着狗的时候，天使怎么能进入呢？”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

伊本·贾玛’a(愿安拉慈悯他)说:

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

求知者应当清洗其心，去除一切瑕疵、欺诈、嫉妒和不良品行，以使自己能够领会和记住知识，并探究其详细的含义与隐藏的宝藏。正如有人所说，知识是秘密的祷告、心灵的功修，也是亲近真主的内在途径。

“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.

正如礼拜——即外在肢体的功修——只有在身体外部洁净、远离污秽与不洁的情况下才会被接受，同样，知识——即心灵的功修——也只有在你净化自己，远离卑劣和可鄙的品性与行为的污秽之后，才能使你得到成就。

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.

如果你为了求知而清洁你的心，它的福泽就会清楚而明显，正如适合耕种的肥沃土地一样。圣训中说：“身体中确有一块肉团，它若健全，全身就健全；它若败坏，全身就败坏。它就是心。”[38] 萨赫勒说：“凡是心中含有真主——至尊至大者——所憎恶之物，任何光明都不得进入那颗心。”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

伊本·盖永（愿安拉慈悯他）说：

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

“而罪恶对心与身体在今世与来世都会留下丑陋、可鄙和有害的影响，这些只有安拉才知道。其中之一是人会被阻止获得知识，因为知识是安拉放入心中的一道光，而罪恶会熄灭这道光。当沙斐仪坐在马立克面前为他诵读时，马立克对沙斐仪所展现的智慧、睿智以及完整的理解与领悟感到惊讶，说道：“我看到安拉已把光明放在你的心中，所以不要用罪恶的黑暗将它熄灭。”沙斐仪（愿安拉怜悯他）说道：”

“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:

我向瓦基抱怨自己记性不好，于是他劝我远离罪恶，并说：“要知道，知识是一种恩赐，而真主的恩赐不会赐给犯罪的人。”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

伊本·al-Jawzi(愿真主慈悯他)说:

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

“Abu ‘Abdillah bin al-Jala’ 说：“我过去常看一个面容俊美的基督教少年。于是，Abu ‘Abdillah al-Balkhi 经过我身边，说：“你怎么了？”我回答说：”

“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:

“叔叔，您没看见这张脸吗？它怎么会在火中受罚呢？”于是他打了我的胸口，说：“你终会尝到你这种行为的后果。”过了四十年，我果然受到了报应：我忘记了《古兰经》。” 阿布·阿德彦说：“我曾跟随我的老师阿布·伯克尔·达卡格。发生了一件不合适的事情，我看了它一眼。他看见我在看，便说：“孩子，你会因为这一瞥而受到报应，即使是在将来。”二十年过去了，我一直在等待，却什么也没有遭遇。一天夜里，我想着这件事入睡，醒来时却发现我已经把整部《古兰经》都忘记了。”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

阿布·哈米德(愿安拉慈悯他)说:

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

“如果你说：‘但是，我看到许多学识渊博却品行不端的求知者！’那就大不相同了！他离那真正有益、能使他在后世受益并带来幸福的知识还很远！求知的第一步，就是让他明白罪恶是一种致命、毁灭性的毒药。你是否曾见过有人明知是毒药却伸手去拿它？你所看到的那些表现如此的人，不过是他们有时用舌头编造、有时用心灵拒斥的言语，而这根本不是知识。”

“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.

伊本·麦斯欧德（愿真主喜悦他）说："知识不是单纯的大量传述。

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

“不如说，光是放在心中的。”有人说：知识就是敬畏，正如真主所说：

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

{"真正敬畏安拉的，在安拉的仆人中，只有学者。"}42

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

仿佛他是在暗示知识最为精微的果实。正因如此，有人在谈到这句话时说：“我们为了非真主的目的而学习这门知识，而知识却只愿意为真主而存在。”于是知识从我们身边溜走了，没有向我们展现它的真相，我们得到的只是一些空泛的言辞和词句。

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.

“所以，如果你说：‘我看到一群学者和法学家，他们在枝节与根本上都是天才，被视为学者中最成功的人，然而他们却无法摆脱自己卑劣的品性’，我们要说：如果你了解知识的层次，并且了解了后世，那么你就会明白，他们所专注的东西，仅仅作为一种知识形式，并不足以令人满意。真正令人满意的，是当这种知识转化为为了安拉而行的行动，是当它被用来获得接近至高无上的安拉的时候。”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

所以，这一切都围绕着心灵的纯净与洁净，以及肢体顺服伊斯兰教法的规定。因此，求知者应当格外留意自己的内在状态，并使外在行为符合逊奈，这样安拉才会为他开启知识与智慧的光明和宝藏。

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.

这是安拉的恩典，祂赐给所意欲的人，安拉是拥有伟大恩典的主。

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