Then the student of knowledge must show diligence, regular application, and persistence — to which the Qur'an points with the words of Allah Most High: "O Yaḥyā, seize the Book with strength" (19:12), and His saying: "And those who strive in Us — We shall surely guide them to Our paths" (29:69).
تعليم المتعلمal-Zarnūjīفِي الْجَدِّ وَالْمُوَاظَبَةِ وَالْهِمَّةِ
On Diligence, Steadfast Study, and Lofty Aspiration
It was said:
By diligence, not by luck, comes all gloryso is there fortune, without effort, to win my glory?How many a slave fills the station of a freemanand how many a freeman fills the station of a slaveIt is said: Whoever seeks something finds a track; whoever knocks at the door enters.
وَقِيلَ: بِقَدْرِ مَا تَتَعَنَّى تَنَالُ مَا تَتَمَنَّى.
It is said: In proportion to how you exert yourself you attain what you hope for.
وَقِيلَ: يَحْتَاجُ فِي التَّعَلُّمِ وَالتَّفَقُّهِ إلَى جَدِّ ثَلَاثَةٍ: الْمُتَعَلِّمِ، وَالْأُسْتَاذِ، وَالْأَبِ، إنْ كَانَ فِي الْأَحْيَاءِ.
It is said: In learning and attaining fiqh three must be diligent: the student, the teacher, and the father — if he is still alive.
أَنْشَدَنِي الشَّيْخُ الْإِمَامُ الْأَجَلُّ الْأُسْتَاذُ سَدِيدُ الدِّينِ الشِّيرَازِيُّ لِلشَّافِعِيِّ رَحِمَهُمَا اللهُ:
الْجَدُّ يُدْنِي كُلَّ أَمْرٍ شَاسِعٍوَالْجَدُّ يَفْتَحُ كُلَّ بَابٍ مُغْلَقٍوَأَحَقُّ خَلْقِ اللهِ تَعَالَى بِالْهِمَّةِ امْرُؤٌذُو هِمَّةٍ يَبْلَى بِعِيشٍ ضَيِّقٍوَمِنَ الدَّلِيلِ عَلَى الْقَضَاءِ وَحُكْمِهِبُؤْسُ اللَّبِيبِ وَطِيبُ عِيشِ الْأَحْمَقِلَكِنْ مَنْ رُزِقَ الْحِجَا حُرِمَ الْغِنَىضِدَّانِ يَفْتَرِقَانِ أَيُّ تَفَرُّقٍThe eminent shaykh and imam, the master Sadid al-Din al-Shirazi, recited to me from al-Shafi'i, may God have mercy on them both:
Good fortune brings near every distant affairand good fortune unlocks every bolted doorThe worthiest of God Most High's creatures of resolve is a manof high aspiration who withers in a narrow lifeAmong the proofs of the decree and its ruleis the wise man's misery and the fool's easy lifeYet whoever is granted intellect is denied wealthtwo opposites that part — and what a parting!وَأَنْشَدْتُ لِغَيْرِهِ:
تَمَنَّيْتُ أَنْ أَمْسِيَ فَقِيهًا مُنَاظِرًابِغَيْرِ عَنَاءٍ وَالْجُنُونُ فُنُونٌوَلَيْسَ اكْتِسَابُ الْمَالِ دُونَ مَشَقَّةٍتَحْمِلُهَا فَالْعِلْمُ كَيْفَ يَكُونُ؟And I recited from another:
I wished to become a jurist and debaterwithout toil — but madness takes many formsThe gaining of wealth is never without hardshipthat you must bear; so knowledge, how should it be?قَالَ أَبُو الطَّيِّبِ الْمُتَنَبِّي:
وَلَمْ أَرَ فِي عُيُوبِ النَّاسِ عَيْبًاكَنَقْصِ الْقَادِرِينَ عَلَى التَّمَامِAbu al-Tayyib al-Mutanabbi said:
I have seen, among the faults of men, no faultlike the shortfall of those able to reach perfectionوَلَا بُدَّ لِطَالِبِ الْعِلْمِ مِنْ سَهَرِ اللَّيَالِي كَمَا قَالَ الشَّاعِرُ:
Nor can the student of knowledge do without keeping vigil through nights, as the poet said:
بِقَدْرِ الْكَدِّ تَكْتَسِبُ الْمَعَالِيَوَمَنْ طَلَبَ الْعُلَى سَهَرَ اللَّيَالِيَتَرُومُ الْعِزَّ ثُمَّ تَنَامُ لَيْلًايَغُوصُ فِي الْبَحْرِ مَنْ طَلَبَ اللَّآلِيَعَلْوُ الْكَعْبِ بِالْهِمَمِ الْعِوَالِيَوَعَنِ الْمَرْءِ فِي سَهَرِ اللَّيَالِيَتَرَكْتُ النَّوْمَ رَبِّي فِي اللَّيَالِيلِأَجْلِ رِضَاكَ يَا مَوْلَى الْمَوَالِيوَمَنْ رَامَ الْعُلَى مِنْ غَيْرِ كَدٍّأَضَاعَ الْعُمْرَ فِي طَلَبِ الْمُحَالِفَوَفَّقَنِي إلَى تَحْصِيلِ عِلْمٍوَبَلَّغَنِي إلَى أَقْصَى الْمَعَالِي
By the measure of your toil you earn the heightsand whoever seeks the summits keeps vigil through the nightsYou crave glory, then sleep the night away?into the sea he dives who would seek out pearlsRank is raised high by lofty aspirationsand won from a man by the wakefulness of nightsI have forsaken sleep, my Lord, through the nightsfor the sake of Your pleasure, O Master of mastersAnd whoever seeks the heights without any toilhas squandered his life in pursuit of the impossibleSo grant me success in attaining knowledgeand bring me to the very furthest of heights
وَقِيلَ: اتَّخِذِ اللَّيْلَ جَمَلًا تُدْرِكُ بِهِ أَمَلًا.
It is said: Take the night as a camel by which you reach your hope.
قَالَ الْمُصَنِّفُ: وَقَدِ اتَّفَقَ لِي نَظْمٌ فِي هَذَا الْمَعْنَى شِعْرًا:
The author said: It occurred to me to versify this meaning in poetry:
مَنْ شَاءَ أَنْ يَحْتَوِي آمَالَهُ جُمَلًافَلْيَتَّخِذْ لَيْلَهُ فِي دَرْكِهَا جَمَلًاإقْلِلْ طَعَامَكَ كَيْ تَحْظَى بِهِ سَهَرًاإنْ شِئْتَ يَا صَاحِبِي أَنْ تَبْلُغَ الْكَمَلَا
Whoever would grasp his hopes all at oncelet him make his night a camel to attain themEat sparingly, that you may win wakefulness therebyif you wish, my friend, to reach perfection
وَقِيلَ: مَنْ أَسْهَرَ نَفْسَهُ بِاللَّيْلِ، فَقَدْ فَرِحَ قَلْبُهُ بِالنَّهَارِ.
It is said: Whoever keeps himself awake by night makes his heart rejoice by day.
وَلَا بُدَّ لِطَالِبِ الْعِلْمِ مِنَ الْمُوَاظَبَةِ عَلَى الدَّرْسِ وَالتَّكْرَارِ فِي أَوَّلِ اللَّيْلِ وَآخِرِهِ، فَإِنَّ مَا بَيْنَ الْعِشَائَيْنِ، وَوَقْتَ السَّحَرِ، وَقْتٌ مُبَارَكٌ.
The student of knowledge must be regular in review and repetition at the beginning and end of the night; for the time between the two ʿishāʾ prayers and the time of saḥar are blessed times.
قِيلَ فِي هَذَا الْمَعْنَى:
يَا طَالِبَ الْعِلْمِ بَاشِرِ الْوَرَعَاوَجَانِبِ النَّوْمَ وَاتْرُكِ الشِّبَعَاوَدَاوِمْ عَلَى الدَّرْسِ لَا تُفَارِقْهُفَإِنَّ الْعِلْمَ بِالدَّرْسِ قَامَ ارْتَفَعَاIt is said on this theme:
O seeker of knowledge, take up godly restraintshun sleep, and lay aside the fullness of the bellyHold fast to study and never part from itfor knowledge, through study, stands firm and rises highفَيَغْتَنِمْ أَيَّامَ الْحَدَاثَةِ وَعُنْفُوَانَ الشَّبَابِ، كَمَا قِيلَ:
So seize the days of youth and the vigor of young manhood, as it is said:
بِقَدْرِ الْكَدِّ تُعْطَى مَا تَرُومُفَمَنْ رَامَ الْمُنَى لَيْلًا يَقُومُوَأَيَّامُ الْحَدَاثَةِ فَاغْتَنِمْهَاأَلَا إنَّ الْحَدَاثَةَ لَا تَدُومُ
In measure with your toil you gain what you pursueso he who seeks his hopes will rise by nightThe days of youth — so seize them while they lastfor verily youth does not endure for long
قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: أَلَا إنَّ هَذَا الدِّينَ مَتِينٌ فَأَوْغِلْ فِيهِ بِرِفْقٍ، وَلَا تُبْغِضْ نَفْسَكَ فِي عِبَادَةِ اللهِ تَعَالَى فَإِنَّ الْمُنْبَتَّ لَا أَرْضًا قَطَعَ وَلَا ظَهْرًا أَبْقَى.
The Messenger of Allah, peace and blessings upon him, said: Truly this religion is firm, so enter deeply into it gently; and do not make yourself hate worshipping Allah Most High, for the overstrained beast neither crosses terrain nor keeps its back strong.
وَقَالَ عَلَيْهِ السَّلَامُ: نَفْسُكَ مُطِيتُكَ فَارْفُقْ بِهَا.
And he, peace on him, said: Your soul is your mount — treat it gently.
فَلَا بُدَّ لِطَالِبِ الْعِلْمِ مِنَ الْهِمَّةِ الْعَالِيَةِ فِي الْعَمَلِ، فَإِنَّ الْمَرْءَ يَطِيرُ بِهِمَّتِهِ كَالطَّائِرِ يَطِيرُ بِجَنَاحَيْهِ.
So the student of knowledge needs high resolve in action; for a man flies with his aspiration as a bird flies with its wings.
وَقَالَ أَبُو الطَّيِّبِ رَحِمَهُ اللهُ:
عَلَى قَدْرِ أَهْلِ الْعَزْمِ تَأْتِي الْعَزَائِمُوَتَأْتِي عَلَى قَدْرِ الْكِرَامِ الْمَكَارِمُوَتَعْظُمُ فِي عَيْنِ الصَّغِيرِ صِغَارُهَاوَتَصْغُرُ فِي عَيْنِ الْعَظِيمِ الْعَظَائِمُAnd Abū al-Ṭayyib (may Allah have mercy on him) said:
By the measure of resolute men do resolves arriveand by the measure of the noble come their noble deedsIn the eye of the small one its small things loom largeand in the eye of the great one the gravest affairs shrinkوَالرُّكْنُ فِي تَحْصِيلِ الْأَشْيَاءِ الْجَدُّ وَالْهِمَّةُ الْعَالِيَةُ، فَمَنْ كَانَتْ هِمَّتُهُ حِفْظَ جَمِيعِ كُتُبِ مُحَمَّدِ بْنِ الْحَسَنِ، وَاقْتَرَنَ بِذَلِكَ الْجَدَّ وَالْمُوَاظَبَةَ، فَالظَّاهِرُ أَنَّهُ يَحْفَظُ أَكْثَرَهَا أَوْ نِصْفَهَا، فَأَمَّا إذَا كَانَتْ لَهُ هِمَّةٌ عَالِيَةٌ وَلَمْ يَكُنْ لَهُ جَدٌّ، أَوْ كَانَ لَهُ جَدٌّ وَلَمْ تَكُنْ لَهُ هِمَّةٌ عَالِيَةٌ لَا يَحْصُلُ لَهُ الْعِلْمُ إلَّا قَلِيلًا.
The pillar in acquiring things is effort and high aspiration: whoever aspires to memorize all of Muḥammad ibn al-Ḥasan's books and couples that with diligence and persistence will evidently memorize most or half of them; but if he has high aspiration without diligence, or diligence without high aspiration, he will gain only a little knowledge.
وَذَكَرَ الشَّيْخُ الْإِمَامُ الْأَجَلُّ الْأُسْتَاذُ رِضَى الدِّينِ النَّيْسَابُورِيُّ فِي كِتَابِ مَكَارِمِ الْأَخْلَاقِ أَنَّ ذَا الْقَرْنَيْنِ لَمَّا أَرَادَ أَنْ يُسَافِرَ لِيَسْتَوْلِيَ عَلَى الْمَشْرِقِ وَالْمَغْرِبِ، شَاوَرَ الْحُكَمَاءَ وَقَالَ: كَيْفَ أُسَافِرُ بِهَذَا الْقَدْرِ مِنَ الْمُلْكِ، فَإِنَّ الدُّنْيَا قَلِيلَةٌ فَانِيَةٌ، وَمُلْكُ الدُّنْيَا أَمْرٌ حَقِيرٌ، فَلَيْسَ هَذَا مِنْ عُلْوِ الْهِمَّةِ. فَقَالَ الْحُكَمَاءُ: سَافِرْ لِيَحْصُلَ لَكَ مُلْكُ الدِّينِ وَالْآخِرَةِ. فَقَالَ: هَذَا أَحْسَنُ.
The venerable Imām, our teacher Riḍā al-Dīn al-Nīsābūrī, recorded in Makārim al-Akhlāq that when Dhū al-Qarnayn wished to travel to take control of east and west, he consulted the wise men and said: How should I journey seeking this degree of kingship, when the world is slight and passing, and worldly kingship is a paltry thing — this is not high aspiration? The wise said: Travel so that kingship of religion and the Hereafter may be yours. He said: That is better.
وَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: إِنَّ اللهَ يُحِبُّ مَعَالِيَ الْأُمُورِ وَيَكْرَهُ سُفْسَافَهَا.
The Messenger of Allah, peace and blessings on him, said: Indeed Allah loves lofty matters and dislikes their trivial pursuits.
وَقِيلَ:
فَلَا تَعْجَلْ بِأَمْرِكَ وَاسْتَدِمْهُفَمَا صَلَى عَصَاكَ كَالْمُسْتَدِيمِAnd it was said:
So do not rush your affair, but pursue it steadilyfor nothing has straightened your staff like the one who works it patientlyوَقِيلَ: قَالَ أَبُو حَنِيفَةَ رَضِيَ اللهُ لِأَبِي يُوسُفَ: كُنْتَ بَلِيدًا أَخْرَجَتْكَ الْمُوَاظَبَةُ، وَإِيَّاكَ وَالْكَسَلَ فَإِنَّهُ شُؤْمٌ وَآفَةٌ عَظِيمَةٌ.
It is said that Abū Ḥanīfa, may Allah be pleased with him, said to Abū Yūsuf: You were dull; regular practice brought you out — beware of laziness, for it is ill omen and a grave blight.
قَالَ الشَّيْخُ الْإِمَامُ أَبُو نَصْرٍ الصَّفَّارُ الْأَنْصَارِيُّ:
يَا نَفْسُ يَا نَفْسُ لَا تَرْخِي عَنِ الْعَمَلِفِي الْبِرِّ وَالْعَدْلِ وَالْإِحْسَانِ فِي مَهْلِفَكُلُّ ذِي عَمَلٍ فِي الْخَيْرِ مُغْتَبِطٌوَفِي بَلَاءٍ وَشُؤْمٍ كُلُّ ذِي كَسَلٍThe shaykh, the imām Abū Naṣr al-Ṣaffār al-Anṣārī said:
O soul, O soul, do not slacken from laborin piety, justice, and kindness while there is still respiteFor everyone with a deed of good is envied for his joywhile in affliction and ill fortune is everyone given to slothقَالَ الْمُصَنِّفُ: وَقَدِ اتَّفَقَ لِي فِي هَذَا الْمَعْنَى شِعْرٌ:
The author said: Verses on this same theme likewise came to me:
دَعَى نَفْسِي التَّكَاسُلَ وَالتَّوَانَىوَإِلَّا فَاثْبُتِي فِي ذَا الْهَوَانِفَلَمْ أَرَ لِلْكَسَالَى الْحَظَّ [يُعْطَى]سِوَى نَدَمٍ وَحِرْمَانِ الْأَمَانِي
Give up, O my soul, your sloth and your dallyingor else stay fixed in this disgraceFor I have never seen the lazy granted any fortunesave regret and the loss of every hope
وَقِيلَ:
كَمْ مِنْ حَيَاءٍ وَكَمْ عَجْزٍ وَكَمْ نَدَمٍجُمَّ تَوَلَّدَ لِلْإِنْسَانِ مِنْ كَسَلٍAnd it was said:
How much shame, how much failure, how much regretis born in abundance for a man out of his sloth[إيَّاكَ عَنْ كَسَلٍ فِي الْبَحْثِ عَنْ شَبَهٍفَمَا عَلِمْتَ وَمَا قَدْ شَذَّ عَنْكَ سَلْ]
Beware of sloth in the search for subtle pointsfor what you have learned, hold fast, and what has slipped past you — ask
وَقَدْ قِيلَ: الْكَسَلُ مِنْ قِلَّةِ التَّأَمُّلِ فِي مَنَاقِبِ الْعِلْمِ وَفَضَائِلِهِ، فَيَنْبَغِي أَنْ يُتْعِبَ نَفْسَهُ عَلَى التَّحْصِيلِ وَالْجَدِّ وَالْمُوَاظَبَةِ بِالتَّأَمُّلِ فِي فَضَائِلِ الْعِلْمِ، فَإِنَّ الْعِلْمَ يَبْقَى [بِبَقَاءِ الْمَعْلُومَاتِ] وَالْمَالُ يَفْنَى، كَمَا قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ كَرَّمَ اللهُ وَجْهَهُ:
It has been said: Laziness comes from scant reflection on the excellences and virtues of knowledge; one should therefore weary himself in acquisition, effort, and persistence by contemplating knowledge's virtues — for knowledge endures (with what is known) while wealth perishes, as Amīr al-Muʾminīn ʿAlī ibn Abī Ṭâlib, may Allah ennoble his face, said:
رَضِينَا قِسْمَةَ الْجَبَّارِ فِينَالَنَا عِلْمٌ وَلِلْأَعْدَاءِ مَالٌفَإِنَّ الْمَالَ يَفْنَى عَنْ قَرِيبٍوَإِنَّ الْعِلْمَ يَبْقَى لَا يَزَالُ
We are content with the Almighty's apportioning among usfor us is knowledge, and for our foes is wealthFor wealth will surely perish before longwhile knowledge remains and never fades away
وَالْعِلْمُ النَّافِعُ يَحْصُلُ بِهِ حَسَنُ الذِّكْرِ، وَيَبْقَى ذَلِكَ بَعْدَ وَفَاتِهِ، فَهُوَ حَيَاةٌ أَبَدِيَّةٌ.
Beneficial knowledge brings about a good reputation thereby, and that remembrance remains after one's death — it is an everlasting life.
وَأَنْشَدَنَا الشَّيْخُ الْإِمَامُ الْأَجَلُّ ظَهِيرُ الدِّينِ مُفْتِي الْأَئِمَّةِ الْحَسَنُ بْنُ عَلِيٍّ الْمَعْرُوفُ بِالْمَرْغِينَانِيِّ:
الْجَاهِلُونَ مَوْتَى قَبْلَ مَوْتِهِمْوَالْعَالِمُونَ وَإِنْ مَاتُوا فَأَحْيَاءٌAnd there recited to us the shaykh, the most eminent imām, Ẓahīr al-Dīn, muftī of the imāms, al-Ḥasan ibn ʿAlī, known as al-Marghīnānī:
The ignorant are dead men before their dyingand the learned, even if they die, are living stillوَأَنْشَدَنِي الشَّيْخُ الْإِمَامُ الْأَجَلُّ بُرْهَانُ الدِّينِ رَحِمَهُ اللهُ:
وَفِي الْجَهْلِ قَبْلَ الْمَوْتِ مَوْتٌ لِأَهْلِهِفَأَجْسَامُهُمْ قَبْلَ الْقُبُورِ قُبُورٌوَإِنِ امْرُؤٌ لَمْ يُحْيَ بِالْعِلْمِ مَيِّتٌفَلَيْسَ لَهُ حِينَ النُّشُورِ نُشُورُAnd there recited to me the shaykh, the most eminent imām, Burhān al-Dīn (may Allah have mercy on him):
In ignorance, before death, there is a death for its peopleso their bodies, before the graves, are graves themselvesAnd if a man is not given life by knowledge, he is deadand for him, at the hour of resurrection, there is no rising[وَقَالَ غَيْرُهُ]:
أَخُو الْعِلْمِ حَيٌّ خَالِدٌ بَعْدَ مَوْتِهِوَأَوْصَالُهُ تَحْتَ التُّرَابِ رَمِيمٌوَذُو الْجَهْلِ مَيِّتٌ وَهُوَ يَمْشِي عَلَى الثَّرَىيَظْهَرُ مِنَ الْأَحْيَاءِ وَهُوَ عَدِيمٌAnd another said:
The brother of knowledge is alive, undying after his deaththough his limbs beneath the dust have crumbled to decayWhile the man of ignorance is dead though he walks upon the earthseeming to be among the living, yet he is as nothingوَقَالَ آخَرُ:
حَيَاةُ الْقَلْبِ عِلْمٌ فَاغْتَنِمْهُوَمَوْتُ الْقَلْبِ جَهْلٌ فَاجْتَنِبْهُAnother said: The life of the heart is knowledge, so seize it; and the death of the heart is ignorance, so shun it.
وَأَنْشَدَنِي أُسْتَاذُنَا شَيْخُ الْإِسْلَامِ بُرْهَانُ الدِّينِ رَحِمَهُ اللهُ شِعْرًا:
ذُو الْعِلْمِ أَعْلَى رُتْبَةً فِي الْمَرَاتِبِوَمِنْ دُونِهِ عِزُّ الْعُلَى فِي الْمَوَاكِبِفَذُو الْعِلْمِ يَبْقَى عِزُّهُ مُتَضَاعِفًاوَذُو الْجَهْلِ بَعْدَ الْمَوْتِ فِي التَّرَائِبِفَهَيِّئَتْ لَا يَرْجُو مُدَاهُ مَنِ ارْتَقَىرَقَى وَلِيَ الْمُلْكَ وَالِي الْكَتَائِبِسَأُمْلِي عَلَيْكُمْ بَعْضَ مَا فِيهِ فَاسْمَعُوافَبِي حُصِرَ عَنْ ذِكْرِ كُلِّ الْمَنَاقِبِهُوَ النُّورُ كُلُّ النُّورِ يَهْدِي عَنِ الْعَمَىوَذُو الْجَهْلِ مَرَّ الدَّهْرَ بَيْنَ الْغَيَاهِبِ؛هُوَ الذِّرْوَةُ الشُّمَّاءُ تُحْمَى مِنَ التَّجَاإلَيْهَا وَيَمْشِي آمِنًا فِي النَّوَائِبِبِهِ يُنْتَجَى وَالنَّاسُ فِي غَفَلَاتِهِمْبِهِ يُرْتَجَى وَالرُّوحُ بَيْنَ التَّرَائِبِبِهِ يَشْفَعُ الْإِنْسَانُ مَنْ رَاحَ عَاصِيًاإلَى دَرَكِ النِّيرَانِ شَرُّ الْعَوَاقِبِفَمَنْ رَامَهُ رَامَ الْمَآرِبَ كُلَّهَاوَمَنْ حَازَهُ قَدْ حَازَ كُلَّ الْمَطَالِبِهُوَ الْمَنْصِبُ الْعَالِي يَا صَاحِبَ الْحِجَىإذَا نِلْتَهُ هُونَ بِفَوْتِ الْمَنَاصِبِفَإِنْ فَاتَكَ الدُّنْيَا وَطِيبُ نَعِيمِهَا[فَغَمِّضْ] فَإِنَّ الْعِلْمَ خَيْرُ الْمَوَاهِبِOur teacher, the Shaykh of Islam Burhān al-Dīn (may God have mercy on him) recited to me in verse: The possessor of knowledge holds the highest rank among all ranks, and below him is the glory of the heights amid the great processions. The glory of the man of knowledge endures and ever multiplies, while the man of ignorance, after death, lies among the buried bones. None can hope to reach its utmost limit, however high he has climbed — even one who rose to rule a kingdom and command its armies [review: this hemistich is textually corrupt in the source]. I shall dictate to you some of what it contains, so listen, for I am unable to recount the whole of its merits. It is light, the very essence of light, guiding away from blindness, while the ignorant man passes all his days amid the depths of darkness. It is the lofty summit: whoever takes refuge in it is protected, and walks secure amid calamities. By it one is delivered while people lie in their heedlessness; in it hope is placed while the soul still rests within the ribs. Through it a person may intercede for one who went disobedient toward the pit of the Fires — the worst of all outcomes. So whoever seeks it has sought every goal, and whoever attains it has attained every object of desire. It is the exalted station, O possessor of intellect: once you have attained it, count it light to miss out on worldly posts. And if this world and the sweetness of its comforts pass you by — then close your eyes to it, for knowledge is the best of all gifts.
وَقِيلَ فِي هَذَا الْمَعْنَى:
إذَا مَا اعْتَزَّ ذُو عِلْمٍ بِعِلْمٍفَعِلْمُ الْفِقْهِ أَوْلَى بِاعْتِزَازٍفَكَمْ طِيبٍ يَفُوحُ وَلَا كَمِسْكٍوَكَمْ طَائِرٍ يَطِيرُ وَلَا كَبَازِيIt has been said on this theme: When one who possesses knowledge takes pride in his knowledge, then the knowledge of jurisprudence is the most deserving of pride. For how many a perfume gives off its fragrance, yet none is like musk; and how many a bird takes flight, yet none is like the falcon.
وَأَنْشَدْتُ أَيْضًا لِبَعْضِهِمْ:
الْفِقْهُ أَنْفَسُ كُلِّ شَيْءٍ أَنْتَ ذَا خِرِّهِمَنْ يَدْرُسِ الْعِلْمَ لَمْ تَدْرُسْ مَفَاخِرَهُفَاكْسِبْ لِنَفْسِكَ مَا أَصْبَحْتَ تَجْهَلُهُفَأَوَّلُ الْعِلْمِ إقْبَالٌ وَآخِرُهُAnd I also recited, attributed to one of them: Jurisprudence is the most precious of all things, and you are its keeper [review: this hemistich is textually corrupt in the source]. Whoever studies knowledge — its glories will never be effaced. So acquire for yourself what you have remained ignorant of, for the beginning of knowledge is earnest application, and so too is its end.
وَكَفَى بِلَذَّةِ الْعِلْمِ وَالْفِقْهِ وَالْفَهْمِ دَاعِيًا وَبَاعِثًا لِلْعَاقِلِ عَلَى تَحْصِيلِ الْعِلْمِ.
The sheer delight of knowledge, fiqh, and understanding is enough to call and rouse a person of insight to acquire knowledge.
وَقَدْ يَتَوَلَّدُ الْكَسَلُ مِنْ كَثْرَةِ الْبَلْغَمِ وَالرُّطُوبَاتِ، وَطَرِيقُ تَقْلِيلِهِ تَقْلِيلُ الطَّعَامِ.
Laziness may arise from excess phlegm and humoral moisture; the way to reduce it is to reduce food.
قِيلَ: اتَّفَقَ سَبْعُونَ طَبِيبًا عَلَى أَنَّ النِّسْيَانَ مِنْ كَثْرَةِ الْبَلْغَمِ، وَكَثْرَةَ الْبَلْغَمِ مِنْ كَثْرَةِ شُرْبِ الْمَاءِ، وَكَثْرَةَ شُرْبِ الْمَاءِ مِنْ كَثْرَةِ الْأَكْلِ، وَالْخُبْزُ الْيَابِسُ يَقْطَعُ الْبَلْغَمَ، وَكَذَلِكَ أَكْلُ الزَّبِيبِ عَلَى الرِّيقِ، وَلَا يُكْثِرُ مِنْهُ، حَتَّى لَا يَحْتَاجَ إلَى شُرْبِ الْمَاءِ فَيَزِيدُ الْبَلْغَمَ.
It is said: Seventy physicians agreed that forgetfulness comes from excess phlegm; excess phlegm from drinking much water; much water drinking from overeating; dry bread cuts phlegm, as does eating raisins on an empty stomach — but one should not eat too many, lest one need more water and phlegm increase.
وَالسِّوَاكُ يُقَلِّلُ الْبَلْغَمَ، وَيَزِيدُ الْحِفْظَ وَالْفَصَاحَةَ، فَإِنَّهُ سُنَّةٌ سُنِّيَّةٌ، تَزِيدُ فِي ثَوَابِ الصَّلَاةِ، وَقِرَاءَةِ الْقُرْآنِ، وَكَذَلِكَ الْقَيْءُ يُقَلِّلُ الْبَلْغَمَ وَالرُّطُوبَاتِ، وَطَرِيقُ تَقْلِيلِ الْأَكْلِ التَّأَمُّلُ فِي مَنَافِعِ قِلَّةِ الْأَكْلِ هِيَ: الصِّحَّةُ وَالْعَفَّةُ وَالْإِيثَارُ.
The tooth-stick reduces phlegm and increases retention and eloquence; it is a prophetic Sunna that adds to the reward of prayer and Qur'an recitation. Likewise vomiting reduces phlegm and moist humors. A path to eating less is to reflect on the benefits of little food — they are health, restraint, and preferring others.
وَقِيلَ فِيهِ شِعْرٌ:
فَعَارٌ ثُمَّ عَارٌ ثُمَّ عَارٌشَقَاءُ الْمَرْءِ مِنْ أَجْلِ الطَّعَامِAnd a verse was said concerning it: It is a disgrace, then a disgrace, then a disgrace — that a man should wear himself out for the sake of food.
وَعَنِ النَّبِيِّ عَلَيْهِ السَّلَامُ أَنَّهُ قَالَ: ثَلَاثَةٌ يَبْغِضُهُمُ اللهُ مِنْ غَيْرِ جُرْمٍ: الْأَكُولُ وَالْبَخِيلُ وَالْمُتَكَبِّرُ.
From the Prophet, peace on him, that he said: Three types Allah detests without their having committed a (specific) crime: the glutton, the miser, and the arrogant.
وَتَأَمَّلْ فِي مَضَارِّ كَثْرَةِ الْأَكْلِ وَهِيَ: الْأَمْرَاضُ وَكَلَالَةُ الطَّبْعِ، وَقِيلَ: الْبَطْنَةُ تَذْهَبُ الْفِطْنَةَ.
Reflect on the harms of overeating: illness and sluggishness of temperament; it is said: A fat belly drives away sharpness of mind.
حُكِيَ عَنْ جَالِينُوسَ أَنَّهُ قَالَ: الرُّمَّانُ نَفْعُهُ كُلُّهُ، وَالسَّمَكُ ضَرَرُهُ كُلُّهُ، وَقَلِيلُ السَّمَكِ خَيْرٌ مِنْ كَثْرَةِ الرُّمَّانِ.
It is related of Galen that he said: In the pomegranate all is benefit; in fish all is harm; a little fish is better than much pomegranate.
وَفِيهِ أَيْضًا: إتْلَافُ الْمَالِ، وَالْأَكْلُ فَوْقَ الشِّبَعِ ضَرَرٌ مَحْضٌ وَيَسْتَحِقُّ بِهِ الْعِقَابَ وَدَارَ الْآخِرَةِ، وَالْأَكُولُ بَغِيضٌ فِي الْقُلُوبِ.
Moreover: wasting wealth; eating beyond satiety is sheer harm and merits punishment in the abode of the Hereafter; the glutton is loathsome in people's hearts.
وَطَرِيقُ تَقْلِيلِ الْأَكْلِ: أَنْ يَأْكُلَ الْأَطْعِمَةَ الدَّسِمَةَ وَيُقَدِّمَ فِي الْأَكْلِ الْأَلْطَفَ وَالْأَشْهَى، وَلَا يَأْكُلْ مَعَ الْجَائِعِ إلَّا إذَا كَانَ لَهُ غَرَضٌ صَحِيحٌ، بِأَنْ يَتَقَوَّى بِهِ عَلَى الصِّيَامِ وَالصَّلَاةِ وَالْأَعْمَالِ الشَّاقَّةِ فَلَهُ ذَلِكَ.
The way to eat less is to eat rich foods yet begin with the lightest and most appetizing; one should not eat together with a hungry person except for a sound reason — namely to gain strength for fasting, prayer, and arduous work — then that is permitted.