Our master Shaykh al-Islām Burhān al-Dīn, may Allah have mercy on him, would fix the start of the daily lesson on Wednesday; he would relate a hadith to that effect, infer from it, and say: the Messenger of Allah ﷺ said, “Whatever undertaking is begun on Wednesday is brought to completion.” That is what my father (Abū Ḥanīfa), too, would do.
تعليم المتعلمal-Zarnūjīفِي بِدَايَةِ السَّبَقِ وَقَدْرِهِ وَتَرْتِيبِهِ
On Beginning the Lesson, Its Length, and Its Order
He would narrate this hadith from his teacher, the eminent imām Qawām al-Dīn Aḥmad ibn ʿAbd al-Rashīd, may Allah have mercy on him.
I heard from someone I trust that Shaykh Yūsuf al-Hamadhānī, may Allah have mercy on him, would time every good work to begin on Wednesday — because Wednesday was the day on which light was created, and an ill-omened day for unbelievers, so it becomes blessed for believers.
وَأَمَّا قَدْرُ السَّبَقِ فِي الِابْتِدَاءِ: كَانَ أَبُو حَنِيفَةَ رَحِمَهُ اللهُ يَحْكِي عَنِ الشَّيْخِ الْقَاضِي الْإِمَامِ عُمَرَ بْنِ أَبِي بَكْرٍ الزَّرَنْجَرِيِّ رَحِمَهُ اللهُ أَنَّهُ قَالَ: قَالَ مَشَايِخُنَا رَحِمَهُمُ اللهُ: يَنْبَغِي أَنْ يَكُونَ قَدْرُ السَّبَقِ لِلْمُبْتَدِئِ قَدْرَ مَا يُمْكِنُ ضَبْطُهُ بِالْإِعَادَةِ مَرَّتَيْنِ بِالرِّفْقِ وَيَزِيدُ كُلَّ يَوْمٍ كَلِمَةً حَتَّى أَنَّهُ وَإِنْ طَالَ وَكَثُرَ يُمْكِنُ ضَبْطُهُ بِالْإِعَادَةِ مَرَّتَيْنِ، وَيَزِيدُ بِالرِّفْقِ وَالتَّدْرِيجِ، وَأَمَّا إذَا طَالَ السَّبَقُ فِي الِابْتِدَاءِ وَاحْتَاجَ إلَى الْإِعَادَةِ عَشْرَ مَرَّاتٍ فَهُوَ فِي الِانْتِهَاءِ أَيْضًا يَكُونُ كَذَلِكَ، لِأَنَّهُ يَعْتَادُ ذَلِكَ، وَلَا يَتْرُكُ تِلْكَ الْإِعَادَةَ إلَّا بِجُهْدٍ كَثِيرٍ وَقَدْ قِيلَ: السَّبَقُ حَرْفٌ، وَالتَّكْرَارُ أَلْفٌ.
As for how much lesson to take when beginning: Abū Ḥanīfa, may Allah have mercy on him, related from Shaykh the judge, Imām ʿUmar ibn Abī Bakr al-Zaranjī, may Allah have mercy on him, that he said: Our shaykhs, may Allah have mercy on them, said: A beginner's lesson should be only as much as he can master with two gentle repetitions, increasing by a word each day — so that even when it grows long, two repetitions still suffice, adding gently by gentle steps. But if the opening lesson is so long that it needs ten repetitions, at the end of study it will be the same, for he will have grown used to that and will not drop those repetitions without great effort. And it is said: The lesson is one letter; repetition, a thousand.
وَيَنْبَغِي أَنْ يَبْتَدِئَ بِشَيْءٍ يَكُونُ أَقْرَبَ إلَى فَهْمِهِ، وَكَانَ الشَّيْخُ الْإِمَامُ الْأُسْتَاذُ شَرَفُ الدِّينِ الْعُقَيْلِيُّ رَحِمَهُ اللهُ يَقُولُ: الصَّوَابُ عِنْدِي فِي هَذَا مَا فَعَلَهُ مَشَايِخُنَا رَحِمَهُمُ اللهُ، فَإِنَّهُمْ كَانُوا يَخْتَارُونَ لِلْمُبْتَدِئِ صِغَارَاتَ الْمَبْسُوطِ لِأَنَّهُ أَقْرَبُ إلَى الْفَهْمِ وَالضَّبْطِ، وَأَبْعَدُ مِنَ الْمَلَالِ، وَأَكْثَرُ وُقُوعًا بَيْنَ النَّاسِ.
Begin with what sits nearest understanding. Sharaf al-Dīn al-ʿUqaylī, may Allah have mercy on him, would say: What our shaykhs did is right — they chose al-Mabsūṭ's shorter sections for beginners, closer to grasp and mastery, farther from weariness, and more practically useful among people.
وَيَنْبَغِي أَنْ يُعَلِّقَ السَّبَقَ بَعْدَ الضَّبْطِ وَالْإِعَادَةِ كَثِيرًا، فَإِنَّهُ نَافِعٌ جِدًّا.
Suspend advancing the lesson until strong mastery and many repetitions — that brings immense benefit.
وَلَا يَكْتُبُ الْمُتَعَلِّمُ شَيْئًا لَا يَفْهَمُهُ، فَإِنَّهُ يُورِثُ كَلَالَةَ الطَّبْعِ وَيَذْهَبُ الْفِطْنَةَ وَيُضِيعُ أَوْقَاتَهُ.
A student must not write what he does not understand — it dulls natural aptitude, blunts sharpness, and wastes his hours.
وَيَنْبَغِي أَنْ يُجْتَهِدَ فِي الْفَهْمِ عَنِ الْأُسْتَاذِ بِالتَّأَمُّلِ وَبِالتَّفَكُّرِ وَكَثْرَةِ التَّكْرَارِ، فَإِنَّهُ إذَا قَلَّ السَّبَقُ وَكَثُرَ التَّكْرَارُ وَالتَّأَمُّلُ يُدْرَكُ وَيُفْهَمُ.
Strive to grasp the teacher's meaning through reflection, thought, and abundant repetition — when the new material stays brief and repetition and pondering increase, you will comprehend.
قِيلَ: حِفْظُ حَرْفَيْنِ، خَيْرٌ مِنْ سَمَاعِ وَرَقَيْنِ، وَفَهْمُ حَرْفَيْنِ خَيْرٌ مِنْ حِفْظِ سَطْرَيْنِ.
It is said: Memorising two letters beats hearing two pages; understanding two letters beats memorising two lines.
وَإذَا تَهَاوَنَ فِي الْفَهْمِ وَلَمْ يُجْتَهِدْ مَرَّةً أَوْ مَرَّتَيْنِ يَعْتَادُ ذَلِكَ فَلَا يَفْهَمُ الْكَلَامَ الْيَسِيرَ، فَيَنْبَغِي أَنْ لَا يَتَهَاوَنَ فِي الْفَهْمِ بَلْ يُجْتَهِدُ وَيَدْعُو اللهَ وَيَتَضَرَّعُ إلَيْهِ فَإِنَّهُ يُجِيبُ مَنْ دَعَاهُ، وَلَا يُخِيبُ مَنْ رَجَاهُ.
If one slights understanding and does not labour at it once or twice, it becomes a habit and even simple speech grows opaque — so never treat understanding lightly: strive, beseech Allah, and call on Him; He answers who calls and never disappoints who hopes.
وَأَنْشَدَنَا الشَّيْخُ الْأَجَلُّ قَوَّامُ الدِّينِ حَمَّادُ بْنُ إِبْرَاهِيمَ بْنِ إِسْمَاعِيلَ الصَّفَّارُ الْأَنْصَارِيُّ إِمْلَاءً لِلْقَاضِي الْخَلِيلِ بْنِ أَحْمَدَ الشَّجَرِيِّ فِي ذَلِكَ شِعْرًا:
أَخْدِمِ الْعِلْمَ خِدْمَةَ الْمُسْتَفِيدِوَأَدِمْ دَرْسَهُ بِفِعْلٍ حَمِيدٍوَإذَا مَا حَفِظْتَ شَيْئًا أَعِدْهُثُمَّ أَكِّدْهُ غَايَةَ التَّأْكِيدِكَيْ لَا يَزُولَ ثُمَّ عَلِّقْهُ كَيْ تَعُودَإلَيْهِ وَإِلَى دَرْسِهِ عَلَى التَّأْبِيدِفَإذَا مَا أَمِنْتَ مِنْهُ فَوَاتًافَانْتَدِبْ بَعْدَهُ لِشَيْءٍ جَدِيدٍمَعَ تَكْرَارِ مَا تَقَدَّمَ مِنْهُوَاقْتِنَاءِ لِشَأْنِ هَذَا الْمَزِيدِذَاكِرِ النَّاسَ بِالْعُلُومِ لِتَحْيَالَا تَكُنْ مِنْ أُولِي النُّهَى بِبَعِيدٍإذَا كَتَمْتَ الْعُلُومَ أُنْسِيتَ حَتَّىلَا تَرَى غَيْرَ جَاهِلٍ وَبَلِيدٍثُمَّ تُلْجَمُ فِي الْقِيَامَةِ بِنَارٍوَتَتَلَهَّبُ بِالْعَذَابِ الشَّدِيدِ[Intro:] Our eminent master Qawām al-Dīn Ḥammād ibn Ibrāhīm ibn Ismāʿīl al-Ṣaffār al-Anṣārī dictated for the judge al-Khalīl ibn Aḥmad al-Shajarī these verses: Serve knowledge as a seeker, firm indeed, And keep its lessons living through good deed. Whatever you have memorized, take heed— Repeat it, then confirm it well indeed. Write it down lest it should fail with speed, That you may still return to it when need. Once safe from loss and every fear is freed, Then turn yourself to some new task indeed. Yet still review the lessons that precede, And seek through this a never-ending meed. Discuss your knowledge with the folk in need, Nor from the people of understanding recede. Conceal your knowledge and you’ll lose it, heed! Till naught remains but ignorance indeed. Then on the Day of Resurrection’s scene, With fire you’ll be bridled for what has been. And there you’ll taste a punishment severe, Its blazing flames drawing ever near.
وَلَا بُدَّ لِطَالِبِ الْعِلْمِ مِنَ الْمُذَاكَرَةِ، وَالْمُنَاظَرَةِ، وَالْمُطَارَحَةِ، فَيَنْبَغِي أَنْ يَكُونَ كُلٌّ مِنْهَا بِالْإِنْصَافِ وَالتَّأَنِّي وَالتَّأَمُّلِ، وَيَتَحَرَّزَ عَنِ الشَّغَبِ وَالْغَضَبِ، فَإِنَّ الْمُنَاظَرَةَ وَالْمُذَاكَرَةَ مُشَاوَرَةٌ، وَالْمُشَاوَرَةُ إِنَّمَا تَكُونُ لِاسْتِخْرَاجِ الصَّوَابِ وَذَلِكَ إنَّمَا يَحْصُلُ بِالتَّأَمُّلِ وَالتَّأَنِّي وَالْإِنْصَافِ، وَلَا يَحْصُلُ بِالْغَضَبِ وَالشَّغَبِ.
Debate, revision, and tossing questions back and forth are unavoidable — each should proceed with fairness, patience, and reflection; avoid commotion and rage, for disputation is mutual consultation aiming at truth, which reflection, calm, and justice achieve, not anger or rowdiness.
فَإِنْ كَانَتْ نِيَّتُهُ مِنَ الْمُبَاحَثَةِ إلْزَامَ الْخَصْمِ وَقَهْرَهُ، فَلَا تَحِلُّ، وَإِنَّمَا يَحِلُّ ذَلِكَ لِإِظْهَارِ الْحَقِّ.
If one's aim in argument is only to corner and overwhelm an opponent, it is unlawful; it is lawful only to manifest the truth.
وَالتَّمْوِيهُ وَالْحِيلَةُ لَا يَجُوزَانِ فِيهَا، إلَّا إذَا كَانَ الْخَصْمُ مُتَعَنِّتًا، لَا طَالِبًا لِلْحَقِّ.
Obfuscation and stratagems are not allowed in it — unless the adversary is obstinate and not truth-seeking.
وَكَانَ مُحَمَّدُ بْنُ يَحْيَى إذَا تَوَجَّهَ عَلَيْهِ الْإِشْكَالُ وَلَمْ يَحْضُرْهُ الْجَوَابُ يَقُولُ: مَا أَلْزَمْتُهُ لَازِمًا، وَأَنَا فِيهِ نَاظِرٌ، وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ.
Muḥammad ibn Yaḥyā, when a difficulty was put to him and the answer did not come to mind, would say: I have not forced him to accept a binding proof; I am still examining — and above every knower is an All-Knowing.
وَفَائِدَةُ الْمُطَارَحَةِ وَالْمُنَاظَرَةِ أَقْوَى مِنْ فَائِدَةِ مُجَرَّدِ التَّكْرَارِ لِأَنَّ فِيهِ تَكْرَارًا وَزِيَادَةً.
Prompting questions and live debate profit more than bare repetition because they combine repetition with increase.
وَقِيلَ: مُطَارَحَةُ سَاعَةٍ، خَيْرٌ مِنْ تَكْرَارِ شَهْرٍ.
It is said: An hour of mutual drilling is better than a month of solo repetition.
لَكِنْ إذَا كَانَ مَعَ مُنْصِفٍ سَلِيمِ الطَّبِيعَةِ.
Provided one's partner is fair-minded and sound in temperament.
وَإِيَّاكَ وَالْمُذَاكَرَةَ مَعَ مُتَعَنِّتٍ غَيْرِ مُسْتَقِيمِ الطَّبْعِ، فَإِنَّ الطَّبِيعَةَ مُتَسَرِّيَةٌ، وَالْأَخْلَاقَ مُتَعَدِّيَةٌ، وَالْمُجَاوَرَةَ مُؤَثِّرَةٌ.
Beware revising with an obstinate, crooked-natured man — temperament rubs off, character spreads, and close company leaves its mark.
وَفِي الشِّعْرِ الَّذِي ذَكَرَهُ الْخَلِيلُ بْنُ أَحْمَدَ قِيلَ:
الْعِلْمُ مِنْ شَرْطِهِ لِمَنْ خَدَمَهُأَنْ يَجْعَلَ النَّاسَ كُلَّهُمْ خِدْمَتَهُIn the verse al-Khalīl ibn Aḥmad mentioned it is said: Whoever serves fair knowledge as his aim, Must serve all people in its noble name.
وَيَنْبَغِي لِطَالِبِ الْعِلْمِ أَنْ يَكُونَ مُتَأَمِّلًا فِي جَمِيعِ الْأَوْقَاتِ فِي دَقَائِقِ الْعُلُومِ وَيَعْتَادَ ذَلِكَ، فَإِنَّمَا يُدْرَكُ الدَّقَائِقُ بِالتَّأَمُّلِ، فَلِهَذَا قِيلَ: تَأَمَّلْ تُدْرِكْ.
The seeker should constantly ponder subtleties of the sciences — subtleties are reached only by reflection, hence the saying: Reflect, and you will grasp.
وَلَا بُدَّ مِنَ التَّأَمُّلِ قَبْلَ الْكَلَامِ حَتَّى يَكُونَ صَوَابًا، فَإِنَّ الْكَلَامَ كَالسَّهْمِ، فَلَا بُدَّ مِنْ تَقْوِيمِهِ قَبْلَ النَّطْقِ حَتَّى يَكُونَ مُصِيبًا.
Thought before speech is indispensable so words stay true — speech is like an arrow: straighten it before release so it strikes home.
وَقَالَ فِي أُصُولِ الْفِقْهِ: هَذَا أَصْلٌ كَبِيرٌ وَهُوَ أَنْ يَكُونَ كَلَامُ الْفَقِيهِ الْمُنَاظِرِ بِالتَّأَمُّلِ.
He said in uṣūl al-fiqh: This is a major principle — that the jurisconsult debater's speech proceeds from reflection.
قِيلَ: رَأْسُ الْعَقْلِ أَنْ يَكُونَ الْكَلَامُ بِالتَّثَبُّتِ وَالتَّأَمُّلِ.
It is said: Sound mind begins in speech founded on deliberation and reflection.
وَقَالَ قَائِلٌ شِعْرًا:
أُوصِيكَ فِي نَظْمِ الْكَلَامِ بِخَمْسَةٍإنْ كُنْتَ لِلْمُوصَى الشَّفِيقِ مُطِيعًالَا تَغْفِلَنَّ سَبَبَ الْكَلَامِ وَوَقْتَهُوَالْكَيْفَ وَالْكَمَّ وَالْمَكَانَ جَمِيعًاA poet said: In crafting speech, five counsels I impart— Obey them well, if you would heed a caring heart. Neglect not why you speak, nor when the word is due; Nor how, nor how much, nor where—it all concerns you.
وَيَكُونُ مُسْتَفِيدًا فِي جَمِيعِ الْأَوْقَاتِ وَالْأَحْوَالِ مِنْ جَمِيعِ الْأَشْخَاصِ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: الْحِكْمَةُ ضَالَّةُ الْمُؤْمِنِ أَيْنَمَا وَجَدَهَا أَخَذَهَا.
Profit at every moment and state from every person may be drawn. The Messenger of Allah ﷺ said: Wisdom is the believer's stray camel — wherever he finds it he takes it.
وَقِيلَ: خُذْ مَا صَفَا، وَدَعْ مَا كَدُرَ.
It is said: Take what is clear; leave what is turbid.
وَسَمِعْتُ الشَّيْخَ الْإِمَامَ الْأَجَلَّ الْأُسْتَاذَ فَخْرَ الدِّينِ الْكَاشَانِيَّ يَقُولُ: كَانَتْ جَارِيَةُ أَبِي يُوسُفَ أَمَانَةً عِنْدَ مُحَمَّدٍ بْنِ الْحَسَنِ فَقَالَ لَهَا: هَلْ تَحْفَظِينَ أَنْتِ فِي هَذَا الْوَقْتِ عَنْ أَبِي يُوسُفَ فِي الْفِقْهِ شَيْئًا؟ فَقَالَتْ: لَا، إلَّا أَنَّهُ كَانَ يُكَرِّرُ وَيَقُولُ: سَهْمُ الدَّوْرِ سَاقِطٌ، فَحَفِظَ مُحَمَّدٌ ذَلِكَ عَنْهَا، وَكَانَتْ تِلْكَ الْمَسْأَلَةُ مُشْكِلَةً عَلَى مُحَمَّدٍ فَارْتَفَعَ أَشْكَالُهُ بِهَذِهِ الْكَلِمَةِ. فَعَلِمَ أَنَّ الِاسْتِفَادَةَ مُمْكِنَةٌ مِنْ كُلِّ أَحَدٍ.
I heard Imām Fakhr al-Dīn al-Kāshānī say: Abū Yūsuf's slave-girl had been left in trust with Muḥammad ibn al-Ḥasan. He asked her: Do you retain anything of Abū Yūsuf's jurisprudence? She said no — except he kept repeating, “The lottery-arrow falls short,” and he benefited from her words; the problem had vexed Muḥammad until that phrase cleared it. Thus he learned benefit may reach you from anyone.
وَلِهَذَا قَالَ أَبُو يُوسُفَ حِينَ قِيلَ: بِمَ أَدْرَكْتَ الْعِلْمَ؟ قَالَ: مَا اسْتَنْكَفْتُ مِنَ الِاسْتِفَادَةِ مِنْ كُلِّ أَحَدٍ وَمَا بَخِلْتُ مِنَ الْإِفَادَةِ.
Hence when Abū Yūsuf was asked how he attained knowledge, he replied: I never disdained to learn from anyone, nor was I stingy in teaching others.
وَقِيلَ لِابْنِ عَبَّاسٍ رَحِمَهُ اللهُ: بِمَ أَدْرَكْتَ الْعِلْمَ؟ قَالَ: بِلِسَانٍ سَئُولٍ، وَقَلْبٍ عَقُولٍ.
Ibn ʿAbbās, may Allah have mercy on him, was asked how he attained knowledge. He said: With a tongue that asks and a heart that understands.
وَإِنَّمَا سُمِّيَ طَالِبَ الْعِلْمِ: مَا تَقُولُ، لِكَثْرَةِ مَا كَانُوا يَقُولُونَ فِي الزَّمَانِ الْأَوَّلِ: مَا تَقُولُ فِي هَذِهِ الْمَسْأَلَةِ؟.
Hence the student of knowledge was nicknamed “What do you say?” — from how often in early times people would ask, “What do you say about this question?”
وَإِنَّمَا تَفَقَّهَ أَبُو حَنِيفَةَ رَحِمَهُ اللهُ بِكَثْرَةِ الْمُطَارَحَةِ وَالْمُذَاكَرَةِ فِي دُكَّانِهِ حِينَ كَانَ بَزَّازًا.
Abū Ḥanīfa, may Allah have mercy on him, gained fiqh through abundant drilling and revision in his shop while he was a cloth trader.
فَبِهَذَا يَعْلَمُ أَنَّ تَحْصِيلَ الْعِلْمِ وَالْفِقْهِ يَجْتَمِعُ مَعَ الْكَسْبِ.
This shows that earning a living and acquiring deep fiqh can go together.
وَكَانَ أَبُو حَفْصٍ الْكَبِيرُ يَكْتَسِبُ وَيُكَرِّرُ الْعُلُومَ، فَإِنْ كَانَ لَا بُدَّ لِطَالِبِ الْعِلْمِ مِنَ الْكَسْبِ لِنَفَقَةِ الْعِيَالِ وَغَيْرِهِ فَلْيَكْتَسِبْ وَلْيُكَرِّرْ وَلْيُذَاكِرْ وَلَا يَكْسَلْ.
Abū Ḥafṣ the Elder would work and still review the sciences — so if a student must earn for his household, let him work, review, debate, and never grow idle.
وَلَيْسَ لِصَحِيحِ الْعَقْلِ وَالْبَدَنِ عُذْرٌ فِي تَرْكِ التَّعَلُّمِ وَالتَّفَقُّهِ، فَإِنَّهُ لَا يَكُونُ أَفْقَرَ مِنْ أَبِي يُوسُفَ، وَلَمْ يَمْنَعْهُ ذَلِكَ مِنَ التَّفَقُّهِ. فَمَنْ كَانَ لَهُ مَالٌ كَثِيرٌ فَنِعْمَ الْمَالُ الصَّالِحُ لِلرَّجُلِ الصَّالِحِ، الْمُنْصَرِفُ فِي طَرِيقِ الْعِلْمِ.
Sound mind and body excuse no one from learning fiqh — none was poorer than Abū Yūsuf, yet poverty never blocked him. Wealth, when spent rightly on acquiring knowledge, is excellent for the righteous man.
قِيلَ لِعَالِمٍ: بِمَ أَدْرَكْتَ الْعِلْمَ؟ قَالَ: بِأَبٍ غَنِيٍّ. لِأَنَّهُ كَانَ يَنْتَفِعُ بِهِ أَهْلُ الْعِلْمِ وَالْفَضْلِ، فَإِنَّهُ سَبَبُ زِيَادَةِ الْعِلْمِ لِأَنَّهُ شُكْرٌ عَلَى نِعْمَةِ الْعَقْلِ وَالْعِلْمِ، وَإِنَّهُ سَبَبُ الزِّيَادَةِ.
A scholar was asked how he attained knowledge. He said: Through a wealthy father — scholars and men of virtue benefited from him; that gratitude for intellect and knowledge becomes a cause of increase.
قِيلَ: قَالَ أَبُو حَنِيفَةَ رَحِمَهُ اللهُ: إِنَّمَا أَدْرَكْتُ الْعِلْمَ بِالْحَمْدِ وَالشُّكْرِ، فَكُلَّمَا فَهِمْتُ وَوُفِّقْتُ عَلَى فِقْهٍ وَحِكْمَةٍ قُلْتُ: الْحَمْدُ لِلَّهِ، فَازْدَادَ عِلْمِي.
It is said Abū Ḥanīfa, may Allah have mercy on him, declared: I attained knowledge through praise and gratitude — whenever I understood and was granted fiqh or wisdom I said al-ḥamdu lillāh, and my knowledge grew.
وَهَكَذَا يَنْبَغِي لِطَالِبِ الْعِلْمِ أَنْ يَشْتَغِلَ بِالشُّكْرِ بِاللِّسَانِ وَالْجِنَانِ وَالْأَرْكَانِ وَالْحَالِ وَيَرَى الْفَهْمَ وَالْعِلْمَ وَالتَّوْفِيقَ مِنَ اللهِ تَعَالَى وَيَطْلُبُ الْهِدَايَةَ مِنَ اللهِ تَعَالَى بِالدُّعَاءِ لَهُ وَالتَّضَرُّعِ إلَيْهِ، فَإِنَّ اللهَ تَعَالَى هَادٍ مَنِ اسْتَهْدَاهُ.
So the student should busy himself with thanks by tongue, heart, limbs, and state; see understanding, knowledge, and success as from Allah; beg Him for guidance — Allah guides whoever seeks to be guided.
فَأَهْلُ الْحَقِّ ـ وَهُمْ أَهْلُ السُّنَّةِ وَالْجَمَاعَةِ ـ طَلَبُوا الْحَقَّ مِنَ اللهِ تَعَالَى، الْحَقَّ الْمُبِينَ الْهَادِيَ الْعَاصِمَ، فَهَدَاهُمُ اللهُ وَعَصَمَهُمْ عَنِ الضَّلَالَةِ. وَأَهْلُ الضَّلَالَةِ أَعْجَبُوا بِرَأْيِهِمْ وَعَقْلِهِمْ وَطَلَبُوا الْحَقَّ مِنَ الْمَخْلُوقِ الْعَاجِزِ وَهُوَ الْعَقْلُ، لِأَنَّ الْعَقْلَ لَا يَدْرِكُ جَمِيعَ الْأَشْيَاءِ كَالْبَصَرِ، فَإِنَّهُ لَا يُبْصِرُ جَمِيعَ الْأَشْيَاءِ فَحُجِبُوا وَعَجَزُوا عَنْ مَعْرِفَتِهِ، وَضَلُّوا وَأَضَلُّوا.
People of truth — the people of Sunna and congregation — sought the clear, guiding, protecting truth from Allah, and He guided them and guarded them from error. People of misguidance were dazzled by their own opinions and intellects and sought truth from the feeble creature called “reason,” yet reason cannot encompass everything any more than the eye sees everything — so they were veiled, failed to know Him, went astray, and led others astray.
قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: الْغَافِلُ مَنْ عَمِلَ بِغَفْلَتِهِ، وَالْعَاقِلُ مَنْ عَمِلَ بِعَقْلِهِ. فَالْعَمَلُ بِالْعَقْلِ أَوَّلًا: أَنْ يَعْرِفَ عَجْزَ نَفْسِهِ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: مَنْ عَرَفَ نَفْسَهُ فَقَدْ عَرَفَ رَبَّهُ، فَإِذَا عَرَفَ عَجْزَ نَفْسِهِ عَرَفَ قُدْرَةَ اللهِ عَزَّ وَجَلَّ، وَلَا يَعْتَمِدُ عَلَى نَفْسِهِ وَعَقْلِهِ بَلْ يَتَوَكَّلُ عَلَى اللهِ وَيَطْلُبُ الْحَقَّ مِنْهُ. وَمَنْ يَتَوَكَّلْ عَلَى اللهِ فَهُوَ حَسْبُهُ وَيَهْدِيهِ إلَى صِرَاطٍ مُسْتَقِيمٍ.
The Messenger ﷺ said: The heedless act by heedlessness; the rational act by reason. Reason begins with knowing one's limits: “Whoever knows himself knows his Lord.” Knowing weakness means knowing Allah's power — rely not on self; trust Allah and seek truth from Him. Whoever trusts Allah, He is enough and guides him to a straight path.
وَمَنْ كَانَ لَهُ مَالٌ كَثِيرٌ فَلَا يَبْخَلْ، وَيَنْبَغِي أَنْ يَتَعَوَّذَ بِاللهِ مِنَ الْبُخْلِ.
Whoever has ample wealth must not hoard; he should seek Allah's refuge from stinginess.
قَالَ النَّبِيُّ عَلَيْهِ السَّلَامُ: أَبْعَدُ دَوَاءٍ مِنَ الْبُخْلِ.
The Prophet ﷺ said: Nothing is a remedy farther removed (from cure) than stinginess — or: nothing harms like stinginess.
وَكَانَ أَبُو الشَّيْخِ الْإِمَامِ الْأَجَلِّ شَمْسُ الْأَئِمَّةِ الْحُلْوَانِيُّ رَحِمَهُ اللهُ فَقِيرًا يَبِيعُ الْحَلْوَاءَ، وَكَانَ يُعْطِي الْفُقَهَاءَ مِنَ الْحَلْوَاءِ وَيَقُولُ: أَدْعُوا لِابْنِي، فَبِبَرَكَةِ جُودِهِ وَاعْتِقَادِهِ وَشَفَقَتِهِ وَتَضَرُّعِهِ إلَى اللهِ تَعَالَى نَالَ ابْنُهُ مَا نَالَ.
Our shaykh's father — Imām Shams al-Aʾimma al-Ḥulwānī — was poor, selling sweets; he would give jurists sweetmeats, saying, “Pray for my son,” and by the blessing of his generosity, faithfulness, compassion, and supplication his son attained what he attained.
وَيُشْتَرَى بِالْمَالِ الْكُتُبُ وَيُسْتَكْتَبُ فَيَكُونُ عَوْنًا عَلَى التَّعَلُّمِ وَالتَّفَقُّهِ.
Spend money on books and fair copying; that aids learning and fiqh.
وَقَدْ كَانَ لِمُحَمَّدِ بْنِ الْحَسَنِ مَالٌ كَثِيرٌ حَتَّى كَانَ لَهُ ثَلَاثُمِائَةٍ مِنَ الْوُكَلَاءِ عَلَى مَالِهِ وَأَنْفَقَهُ كُلَّهُ فِي الْعِلْمِ وَالْفِقْهِ، وَلَمْ يَبْقَ لَهُ ثَوْبٌ نَفِيسٌ فَرَآهُ أَبُو يُوسُفَ فِي ثَوْبِ خَلَقٍ فَأَرْسَلَ إلَيْهِ ثِيَابًا نَفِيسَةً فَلَمْ يَقْبَلْهَا فَقَالَ: عَجِّلْ لَكُمْ، وَأَجَلْ لَنَا، وَلَعَلَّهُ إنَّمَا لَمْ يَقْبَلْهُ وَإِنْ كَانَ قَبُولُ الْهَدِيَّةِ سُنَّةً، لِمَا رَأَى فِي ذَلِكَ مَذَلَّةً لِنَفْسِهِ.
Muḥammad ibn al-Ḥasan once owned vast wealth — three hundred agents — and poured it all into knowledge; he had no fine robe left. When Abū Yūsuf saw him in patchwork clothes he sent rich garments, but Muḥammad refused, saying, “You rush ahead, we await the Hereafter” — perhaps, although accepting gifts is sunna, he saw self-humiliation in it.
قَالَ رَسُولُ اللهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: لَيْسَ لِلْمُؤْمِنِ أَنْ يُذِلَّ نَفْسَهُ.
The Messenger of Allah ﷺ said: It is not for the believer to humiliate himself.
وَحُكِيَ أَنَّ الشَّيْخَ فَخْرَ الْإِسْلَامِ الْأَرْسَابَنْدِيَّ رَحِمَهُ اللهُ جَمَعَ قِشْرَ بَطِّيخٍ مَلْقًى فِي مَكَانٍ خَالٍ فَأَكَلَهَا فَرَأَتْهُ جَارِيَةٌ فَأَخْبَرَتْ بِذَلِكَ مَوْلَاهَا فَاتَّخَذَ لَهُ دَعْوَةً فَدَعَاهُ إلَيْهَا فَلَمْ يَقْبَلْ لِهَذَا.
It is related that Shaykh Fakhr al-Islām al-Arsābandī gathered discarded watermelon rinds in an empty lot and ate them; a servant-girl told her master, who prepared a feast and invited him, but he declined for this reason (self-respect).
وَهَكَذَا يَنْبَغِي لِطَالِبِ الْعِلْمِ أَنْ يَكُونَ ذَا هِمَّةٍ عَالِيَةٍ لَا يَطْمَعُ فِي أَمْوَالِ النَّاسِ.
So the student should aspire high and not covet people's wealth.
قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: إيَّاكَ وَالطَّمَعَ فَإِنَّهُ فَقْرٌ حَاضِرٌ. وَلَا يَبْخَلْ بِمَا عِنْدَهُ مِنَ الْمَالِ بَلْ يُنْفِقُ عَلَى نَفْسِهِ وَعَلَى غَيْرِهِ.
The Prophet ﷺ said: Beware greed — it is poverty already present. Nor should one hoard his money; spend on oneself and others.
قَالَ النَّبِيُّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: النَّاسُ كُلُّهُمْ فِي الْفَقْرِ مَخَافَةَ الْفَقْرِ وَكَانُوا فِي الزَّمَانِ الْأَوَّلِ يَتَعَلَّمُونَ الْحِرْفَةَ ثُمَّ يَتَعَلَّمُونَ الْعِلْمَ حَتَّى لَا يَطْمَعُوا فِي أَمْوَالِ النَّاسِ.
The Prophet ﷺ said: People languish in need, dreading poverty — yet in earlier days they would learn a craft, then learning, so they would not covet others' wealth.
وَفِي الْحِكْمَةِ: مَنِ اسْتَغْنَى بِمَالِ النَّاسِ افْتَقَرَ، وَالْعَالِمُ إذَا كَانَ طَمَّاعًا لَا يَبْقَى لَهُ حُرْمَةُ الْعِلْمِ وَلَا يَقُولُ بِالْحَقِّ، وَلِهَذَا كَانَ يَتَعَوَّذُ صَاحِبُ الشَّرْحِ عَلَيْهِ السَّلَامُ وَيَقُولُ: أَعُوذُ بِاللهِ مِنْ طَمَعٍ يُدْنِي إلَى طَبْعٍ.
A wise saying: Whoever relies on people's money becomes needy; a greedy scholar keeps neither the dignity of knowledge nor truthful speech — hence the commentator would seek refuge: “I seek refuge in Allah from greed that drags one to low nature.”
وَيَنْبَغِي أَنْ لَا يَرْجُوَ الْأَمْنَ إلَّا مِنَ اللهِ تَعَالَى، وَلَا يَخَافَ إلَّا مِنْهُ، وَيَظْهَرُ ذَلِكَ بِمُجَاوَزَةِ حَدِّ الشَّرْعِ وَعَدَمِهَا، فَمَنْ عَصَى اللهَ تَعَالَى خَوْفًا مِنَ الْمَخْلُوقِ فَقَدْ خَافَ غَيْرَ اللهِ تَعَالَى، فَإِذَا لَمْ يَعْصِ اللهَ تَعَالَى لِخَوْفِ الْمَخْلُوقِ وَرَاقَبَ حُدُودَ الشَّرْعِ فَلَمْ يَخْشَ غَيْرَ اللهِ تَعَالَى بَلْ خَافَ اللهَ تَعَالَى، وَكَذَلِكَ فِي جَانِبِ الرَّجَاءِ.
Hope for safety only from Allah and fear none but Him — shown by crossing or keeping sacred limits. Whoever disobeys Allah fearing creatures has feared other than Allah; whoever will not sin for people's dread and watches the Sharīʿa neither fears creatures nor misplaced hopes — likewise regarding expectation.
وَيَنْبَغِي لِطَالِبِ الْعِلْمِ أَنْ يَعُدَّ وَيُقَدِّرَ لِنَفْسِهِ تَقْدِيرًا فِي التَّكْرَارِ فَإِنَّهُ لَا يَسْتَقِرُّ قَلْبُهُ حَتَّى يَبْلُغَ ذَلِكَ الْمَبْلَغَ.
The student should measure a repetition target for himself — his heart does not settle until he reaches that quota.
وَيَنْبَغِي لِطَالِبِ الْعِلْمِ أَنْ يُكَرِّرَ سَبَقَ الْأَمْسِ خَمْسَ مَرَّاتٍ وَسَبَقَ الْيَوْمِ الَّذِي قَبْلَ الْأَمْسِ أَرْبَعَ مَرَّاتٍ وَالسَّبَقَ الَّذِي قَبْلَهُ ثَلَاثًا وَالَّذِي قَبْلَهُ اثْنَتَيْنِ وَالَّذِي قَبْلَهُ وَاحِدَةً فَهَذَا أَدْعَى إلَى الْحِفْظِ.
He should repeat yesterday's lesson five times, the day-before's four, the prior lesson three, then two, then one — this pattern most secures memorisation.
وَيَنْبَغِي أَنْ لَا يَعْتَادَ الْمَخَافَةَ فِي التَّكْرَارِ لِأَنَّ الدَّرْسَ وَالتَّكْرَارَ يَنْبَغِي أَنْ يَكُونَ بِقُوَّةٍ وَنَشَاطٍ، وَلَا يَجْهَرُ جَهْرًا يُجْهِدُ نَفْسَهُ كَيْ لَا يَنْقَطِعَ عَنِ التَّكْرَارِ، فَخَيْرُ الْأُمُورِ أَوْسَطُهَا.
Do not habituate dread in repetition — review should be strong and lively; neither shout to exhaustion nor stop repeating; the best matters follow the middle way.
وَحُكِيَ أَنَّ أَبَا يُوسُفَ رَحِمَهُ اللهُ كَانَ يُذَاكِرُ الْفِقْهَ مَعَ الْفُقَهَاءِ بِقُوَّةٍ وَنَشَاطٍ، وَكَانَ صِهْرُهُ عِنْدَهُ يَتَعَجَّبُ فِي أَمْرِهِ وَيَقُولُ: أَنَا أَعْلَمُ أَنَّهُ جَائِعٌ مُنْذُ خَمْسَةِ أَيَّامٍ، وَمَعَ ذَلِكَ يُنَاظِرُ بِقُوَّةٍ وَنَشَاطٍ.
Abū Yūsuf, they say, debated fiqh vigorously while famished; his son-in-law marvelled, knowing he had not eaten five days, yet still argued with vigour.
وَيَنْبَغِي أَنْ لَا يَكُونَ لِطَالِبِ الْعِلْمِ فَتْرَةٌ، فَإِنَّهَا آفَةٌ، وَكَانَ أُسْتَاذُنَا شَيْخُ الْإِسْلَامِ بُرْهَانُ الدِّينِ رَحِمَهُ اللهُ يَقُولُ: إِنَّمَا غَلَبْتُ شُرَكَائِي بِأَنِّي لَا تَقَعُ لِي الْفَتْرَةُ فِي التَّحْصِيلِ.
No study lull for the serious student — it is a plague. Our master Shaykh al-Islām Burhān al-Dīn said: I outpaced my peers because I never fell into idleness in acquisition.
وَكَانَ يُحْكَى عَنِ الشَّيْخِ الْأَسْبِيجَابِيِّ أَنَّهُ وَقَعَ فِي زَمَانِ تَحْصِيلِهِ وَتَعَلُّمِهِ فَتْرَةٌ اثْنَتَيْ عَشْرَةَ سَنَةً بِانْقِلَابِ الْمُلْكِ، فَخَرَجَ مَعَ شَرِيكِهِ فِي الْمُنَاظَرَةِ إلَى حَيْثُ يَمْكُنُهُمَا الِاسْتِمْرَارُ فِي طَلَبِ الْعِلْمِ وَظَلَّا يَدْرُسَانِ مَعًا، وَلَمْ يَتْرُكَا الْجُلُوسَ لِلْمُنَاظَرَةِ اثْنَتَيْ عَشْرَةَ سَنَةً، فَصَارَ شَرِيكُهُ شَيْخَ الْإِسْلَامِ لِلشَّافِعِيَّةِ وَكَانَ هُوَ شَافِعِيًّا.
They relate of Shaykh al-Asbijayī a twelve-year lapse when the sultan fell; he and his debating partner withdrew where study could continue and never left their disputing circle those twelve years — the partner rose to Shaykh al-Islām for the Shāfiʿites while he remained Shāfiʿī.
وَكَانَ أُسْتَاذُنَا الشَّيْخُ الْقَاضِي الْإِمَامُ فَخْرُ الْإِسْلَامِ قَاضِي خَانٍ يَقُولُ: يَنْبَغِي لِلْمُتَفَقِّهِ أَنْ يَحْفَظَ كِتَابًا وَاحِدًا مِنْ كُتُبِ الْفِقْهِ دَائِمًا فَيَتَيَسَّرَ لَهُ بَعْدَ ذَلِكَ حِفْظُ مَا سَمِعَ مِنَ الْفِقْهِ.
Our master, Shaykh the judge Imām Fakhr al-Islām Qāḍī Khān, would say: A dedicated faqīh should hold one fiqh book ever memorised; after that, what he hears of fiqh comes easier to retain.