seek the truth; rather, they want to lead people astray—so they are addressed in a manner that restrains them. As for the sincere student who seeks guidance, he is to be approached with gentleness, mercy, and kindness, because he desires the truth, knowledge, and benefit. The author’s phrase, “Know—may Allah have mercy on you,” is a supplication that Allah envelop you in His mercy; if He does so, you will be happy through it in both this world and the next. It is a prayer uttered by a venerable scholar and righteous man, and—God willing—it will be answered. (3) His statement “it is obligatory” (wajib): the wajib is that whose performer is rewarded and whose abandoner is punished; the mustahabb (recommended) is that whose performer is rewarded but whose abandoner is not punished; the mubah (permissible) carries neither reward for doing it nor punishment for leaving it. Thus, his saying “it is obligatory” means that this matter is neither merely recommended nor simply permissible; it is an individual obligation (wajib ayni). If we neglect learning these issues, we are sinful, for that is the nature of an obligation. He did not say it is recommended or preferable; he said it is obligatory—binding. Obligation means compulsion: whoever abandons it is sinful, and knowledge is acquired only through study, and study requires—