Faraz Rabbani – The Rawha #169 The Blameworthy Trait of Taking on the Outward Appearance of Being Righteous and Its Cure S

You're listening to the Roja, daily guidance for

seekers with Sheikh Rasra Behni.

So,

after, starting with the name of Allah Subhanahu

Wa Ta'ala and,

and praising Allah Subhanahu Wa Ta'ala and sending

peace and salutations upon the Messenger, salallahu alayhi

wa sallam.

This is a a reminder

from the work of Imam Abu Abdulrahman al

Sulami. May Allah have mercy on him. The

blame worthy traits of the self and,

their treatment.

And so we stopped at number 45.

And he says, and of its blame worthy

traits, I. E, of the self,

that one,

outwardly

takes on the appearance

of the righteous, but however does or acts

with the actions

of corrupt people.

And its cure is that one leaves

the outward

appearance,

or focusing on the outward appearance

except after they have rectified,

their inward.

So,

here we're talking about someone who has the

outward appearance of being righteous however they work

or act with the actions of the corrupt.

And so this is one of the types

of hypocrisy. So this is a hypocrisy of

the outward or the hypocrisy in action.

And hypocrisy

can be,

divided into categories. There is the,

highest of hypocrisy or the worst of hypocrisy,

which is the hypocrisy of the inward where

someone

appears to be righteous or appears to be

a believer.

And inwardly,

they,

don't believe or inwardly they have an, animosity,

towards the Muslims. And this is the worst

type of hypocrisy and the most dangerous.

There's also a hypocrisy of the outward or

hypocrisy in actions when someone takes on the

appearance and the actions of the righteous, and

they are not so, or they haven't reached

that state yet. So for example,

someone,

may wear the the garbs of scholars

and look as if they're a scholar

and talk with the speech of of of

the scholars or the words of scholars,

and they only know, they're not at that

level yet, and they only know or may

have memorized,

some of the matters of of, of religion

or some of the matters of jurisprudence,

and they appear to be like a, like

a well well learned,

scholar or a legal scholar.

However, they don't have that. And so,

quickly, if they engage in that, they will

be,

they will be uncovered, and their their actual

ignorance will be outed to people

and they will be,

shamed if they continue that.

So here the form that, Imam Abu Abdul

Rahman and Salami talks about is that one

appears or takes on the garbs of the

righteous. However, they act,

with the actions of, of those who are

corrupt.

And so here we see that one of

the the things that that is being forbidden

or that, that Imam Abdul Rahman, salami,

warns against

is that one,

puts themselves

or,

the the station that they're acting,

with

in a in a

put it in in in some sort of,

denigrating

situation,

where they take away from the dignity

of that appearance.

So we know that the garbs of scholars,

like wearing the turban and other things,

those

are,

a symbol of the scholars of religion, and

the scholars of religion are a symbol of

religion itself.

And so if someone

wears those symbols outwardly

and however acts,

with the actions of the people that are

corrupt or acts otherwise,

then they are denigrating those symbols of religion

in the eyes of people. And so that

is wrong, and one shouldn't do that. And

so one, wears accordingly to what they they

they their level is and according to their

actions. So someone doesn't wear the the garbs

of scholars and goes and sits in,

circles where people backbite

because they're denigrating

that symbol of scholars that, you know, one

looks like a scholar, but they're sitting with

people that backbite.

One of these stories that that,

show the importance of such symbols is the

story of the sultan of of, of scholars

that he's he was given that that that

name or that,

title, the Sultan of Scholars, Allah

has mercy on him who hurt mercy on

him who has passed away in the year

660

after the hijrah of the prophet and,

lived in Egypt and between Egypt and

the lands of the Levant, the lands of

Shem.

And so one one time he was on

Hajj and was wearing the uhram, wearing the

garbs of Hajj, And everyone looks the same.

No one looks different than the other. And

he saw someone who was acting wrongfully.

And so he went up to him with

the garbs of of Ihram and he doesn't

look like a scholar. Everyone looks the same.

They just have those the the the the

the towels or or the those garbs wrapped

around them. And he,

and he told him, you know, and and

tried to advise him and counsel him to

do that which is right. And the person

seeing didn't know he was a scholar or

anything like that, just seeing how he looked.

He disregarded,

what he said and and didn't really listen

to,

the imam, Al Azim Alaihi Salam.

However, later on after,

finishing the the rights of Hajj and after,

coming out of the garbs of Hajj, he

wore his clothes

of of, of scholarship,

and he came across that same person again

and went and counseled him again. And upon

seeing him, that same person, seeing that the

garbs of of of scholars,

that that or the garb of scholarship that

that he wore, he took into account the,

the the counsel that he gave and honored

him and honored the the counsel and listened

to him. And so from that we see

the importance or the the,

of of that symbol of of scholarship

through the garbs that that was worn in

the eyes of people. And so here what

imam Abadir Rahman al Salami is highlighting that

that one shouldn't

take those symbols on and wear those outwardly

and act otherwise.

So here, out of,

talking about the cure, Imam Abu Brahman al

Salami says that,

one would leave the the the outward,

garbs or of of, of righteousness

and focuses

on rectifying their inward. So if someone and

if someone takes on those garbs,

then they must exert themselves and try their

utmost

to,

be able to,

match

that that the righteous people in their,

manners and their demeanors and in their actions,

whether it be whether it be all of

it or,

some of it. So someone exerts themselves. So

here, what what is being said is that

initially,

one shouldn't attach

themselves and,

in in in to the garbs and to

the outward and try to take that on

first.

It is nice that, you know, people like

the the the look of of scholars or

or how they do or how they they

they put on their garbs,

and, you know, putting on the and all

of, putting on the the, turbine and all

of that outward look. However, if one doesn't

have the requisite knowledge in order for them

to be a scholar and then therefore to

take on those those garments, then they shouldn't,

attach their hearts to it, and they shouldn't

take them on.

Because they come with a responsibility,

and they come when someone is at at

that station.

And,

and so,

someone who who who hasn't reached that level,

it is okay for them to like

what we're talking about is is the specific

clothing of the scholars and the specific clothing

of the righteous.

If someone likes a dignified clothes, like wearing

the, you know, the the long,

garbs or the long or

some, you know, some of those,

dignified,

garments, then that's fine. That's not what we're

talking about. We're talking about the specific clothing

of the scholars that is known, like like

the the turban,

like the the tunic they they they wear,

and so on and so forth. And so

someone doesn't take that on until they have,

the requisite knowledge or they've reached that station.

And to each

type of knowledge or to each level of

knowledge, there's even a distinguishing,

garment or garments that that people wear, like

the people of, Tajweed and and so on

and so forth. They they have different garments.

So it's only when one gains that knowledge

or is at that station that one takes

on,

those garments.

So Imam Abu Abdul Rahman says that it

has come in narration

that,

the or it was it was narrated

that,

it is enough

wrongdoing or enough

committing of evil,

that,

a person is seen,

that they are reverent of Allah Subhanahu Wa

Ta'ala and fearful fearful of Allah Subhanahu Wa

Ta'ala and their hearts

are corrupt or their hearts are are evil

and and inclined towards,

sinning.

And so this is this is a big

deal that one is is, you know, that's

that's enough committing of evil that that has

come in the narration that this is

a big wrongdoing.

And we ask Allah and seek refuge from

him from, being of those people, and we

ask Allah

for,

forgiveness if we've heard or or fell into

anything or or or something close to that.

And he also says that Abur Uthman is

narrated from one of the righteous, his name

is Abur Uthman. Abur Uthman and Nadi. Abur

Uthman and Atavia.

Abur Uthman and Nadi who is, one of

the early predecessors,

that

the reverence of the outward

with the corruption

of the heart,

begets

the the

one being

one being,

established

or,

committed to engaging in in wrongdoing and engaging

in sin.

And so and so when one,

shows

outwardly that they are,

righteous or shows outwardly that they're reverent of

Allah Subhanahu Wa Ta'ala. But then when they

are,

alone,

at home or alone at night, and

they,

see bad images or,

see, bad things or do bad things that

they would not show people,

otherwise,

and they only do that, with themselves, then

this is a dangerous sign that someone is,

committed to,

doing,

the or or,

doing yeah. What that which is sinful.

And so we ask Allah

to forgive us for any of our short

comings and to forgive us for,

any of our wrongdoing, and we seek refuge

in him from falling into, such things.

Now

So how does one leave that, you know,

being in a state where one is

committed to

doing the the the sin is that one

tries not to always fall into it. And

even if they fall into that which is

sinful, that they are oft repenting and and

always repent

after doing a sin and ask Allah

for forgiveness.

And so even here and now in in

in this lesson, we ask Allah

to forgive us and we when we,

repent to Allah

from all the wrongdoings that we've done and

we ask him to to to accept that

repentance. And and one leaves that that commitment

to to sin

by always, repenting to Allah Subhanahu Wa Ta'ala

and until one is is free of of

that sin.

So what we understand from this, at the

end of it is that,

one is actually inclining towards that which is

right or towards that which is pure, towards

that which is righteous because if one is

left

without,

without anything tampering

with their pure inwards,

then they will incline towards the righteous, and

they will will incline toward righteousness,

and they would wanna keep the company of

those who are righteous. And when they keep

the company of those who are righteous, then

it's only natural that they wanna take on

their outward appearances and their garments.

So what what we're saying here is that

it's not it's not blameworthy to want that,

and and and it's on the contrary it's

actually something that is good that one wants

to

appear righteous

and where the the you know it's good

to like the the the garbs or the

look of scholars, the look of the righteous,

the look of students of knowledge.

However, what Imam Abu Abdul Rahman is highlighting

here is that one doesn't take on those

garments,

without actually acting with those actions.

That one strives

that their inward matches their outward so that

they are not hypocrites and they leave hypocrisy.

So that,

outwardly they look righteous and also inwardly they're

acting and and have the state of those

that are righteous.

And so with that, we ask Allah subhanahu

wa ta'ala that Allah subhanahu wa ta'ala grant

us the garments of of,

the righteous outwardly and and and inwardly, and

make us of of the righteous and and

facilitate that for us. And the Allah subhanahu

wa ta'ala

raises us under the banner of the prophet

sallallahu alaihi wa sallam.

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