Walead Mosaad – AlFath alRabbani of Shaykh Abd alQadir alJilani Class 23
AI: Summary ©
The concept of Zuhd is a sign that a person is on a path to achieving their goals, and the speaker explains that it is a sign that they are on a path. The use of the word "naive" in the context of the discussion is important, and the importance of finding a path of humility and peace in life is emphasized. The speaker gives advice on how to be recognized and manifested in a way, emphasizing the importance of avoiding discussion about past achievements and not seeking recompense in return. The importance of privacy and seeking the Lord of truth is also emphasized.
AI: Summary ©
So,
it's facilitated for us to be together once
again.
And we're reading from
Arshad
Qar Rabani,
And this is a book of 62
lectures, sermons that he gave
during his time in Baghdad in the middle
of the 6th century of the hijra.
Being originally from Gilan
to the east
of, Baghdad.
And then he went to Baghdad, as he
states here, we've seen a few times,
for no other reason than to
spread the Da'wah and to bring people to
Allah Subhanahu Wa Ta'ala.
And so the 25th
discourse, which we have arrived to,
the main theme,
is Zuhd, at least in the beginning.
So,
again, as we saw in the previous session,
sera anthropology, then it kind of takes what
usually
is somewhat of a difficult concept
to try to reconcile in terms of what
we actually possess and what we have and
then how our hearts should turn.
So he includes this anecdote from in the
beginning from Isa ibn Maryam Jesus. He said
it is reported concerning Jesus
that when he smelled the pleasant aroma, he
would block his nose and say, this belongs
to this world.
Here is evidence against you, oh you,
and Kolkan. So the sheikh is speaking now.
Here is evidence against you, oh, you who
can claim
will they claim to aestheticism, zuhud, in your
words and your deeds. You have donned the
clothing worn by the aesthetics, zuhat,
but your inner beings, albawatin,
are full of desire and longing for this
world. If you were to put off these
clothes and display the desire that is in
your hearts, it would be preferable for you
and further removed from hypocrisy.
When a person is sincere,
sadit,
means asceticism,
his allotted shares of worldly things come to
him.
He receives them and uses them to clothe
himself outwardly,
while his heart is filled with,
abstemiousness
towards them and other such things, which means
zub again. This is why our prophet
was more ascetic than Jesus,
alaihis salam, and the other prophets, although he
did say,
I have been made to love
3 things belonging to this world of yours,
perfume, women, and my chief comfort,
I. E.
Literally, the cooling of my eye
is the salah, is the prayer.
He loved all these
despite his abstemiousness
towards them and other things, because they were
part of his allotted share, his khusim,
of which his lord had foreknowledge and so
he accepted them in fulfillment of the lord's
commandment. To carry out that commandment is an
act of obedience,
So anyone who receives his allotted shares in
this manner is in a state of obedience
even if he is fully
involved in this world.
So as we said, previously,
suhud, zuhudulqal.
That true zuhud is the zuhud of the
heart and not the zuhud of the hand.
And here hand is a metaphor for that
which you are meant to receive and are
always meant to receive.
And so your
qsim as he describes it here or as
your
halva, right,
that which is coming to you as is
halva,
that which is supposed to come to you
from the next life, is coming to you.
It will search for you,
more fervently than you search for it. And
so
the idea then of Zuhrut is to have
an indifference
to to one's circumstances.
So either so not seeking wealth and also
not seeking poverty,
but seeking that which Allah seeks for you
is kind of the closest way we can
think about it. Because if you are,
concerned
with the dunya to the degree that you
don't want any part of it and then
you seek what you think
is the best state for you, which would
be a state of poverty,
then what if Allah puts you in a
state of wealth?
What if Allah puts you in a state
of ease? What if Allah puts you in
a state of facilitation?
So rather than feeling like you've done something
wrong, or you should feel guilty about what
you have,
this is your Maqam. Allah has put you
in this place
and in essence,
he has made you
a deputy or representative
for carrying out the divine will in the
dunya. And so if He's made you a
person of means and then as the sheikh
said before,
the proper attitude is to have a good
etiquette relationship, add up with Allah Subhanahu Wa
Ta'ala.
So if you have dunya,
make sure that it comes to you and
you acquire it in the way that is
halal, and as much as you can. And
then if you have access above and over
above your needs,
then this is
you are seen as
a distributor.
Right? Allah has assigned you the task of
distributor, of steward, of
khalifa,
as it were. So,
yakhlufuka,
you know, He's given you stewardship
and so you are supposed to
pass it along to those that Allah Subhanahu
Wa Ta'ala has asked you to pass it
along. So the minimum obviously is the zakat
to the Tamil Asmaf, to the
8 categories that are mentioned in Surat I
Tawba, Surat
But above and beyond that,
it should also be given
in a means that will help the ummah,
that will help the community,
that will help the orphans and the disenfranchised,
and the downtrodden,
and, those who are in difficult situations and
so forth. So,
that means
when they come to you, when people come
to you in need,
that it is upon you,
based upon what Allah has assigned you as
a responsibility,
to do your best to
tackle those needs. The prophet
there's probably no one in our history who
more people came to him in need in
many, many different things,
in financial need, in spiritual need, in emotional
need,
in need of,
Shafa'a, right, to intercede on their behalf of
some sort of of thing.
So, and a cinematic remarked
He said he almost never said no.
And, you know, even
when he didn't have
in his own possession,
seek from amongst the Sahaba that he would
even go into debt
to try to cover the needs of people.
And he became legendary amongst,
the Quraysh and other tribes. They say that
this and they're not even believers in him.
They say that this Muhammad, he he gives
and he gives and he gives, so we
think he doesn't have any more to give,
but then he gives some more. This was
the the generosity
of our prophet and
partially
because the dunya didn't mean anything
to him. The dunya was hey, Yina.
So when you see it as something that
is
light and
not
defining, not self defining.
Right? Unfortunately we live in a culture, a
society, we've been conditioned to this idea that,
you are your net worth
and then people then, you know and even
the words that we use, net worth, what
you're worth, the value that you have is
based upon,
how much
money that you have and and then how
much power and influence you can wield
as a result of that money.
If you look to our history, even European
history, and
in the
post feudal
system after that,
property owners. So in the new democracies
that, that emerged in Europe and then obviously
emerged in the Americas,
property owners were the taxpayers, and they were
the ones who wielded power in society. So
if you didn't own property,
then you are not quite a full fledged
citizen.
And although, ostensibly, that doesn't still occur today.
Everyone is kind of considered a citizen, but
some people have more access to the system
than others. You know, if you're able to
pay $10,000
ahead at a fundraising dinner for whatever political
candidate
that you want to have access to, then
you're going to have access.
And if you're not able to pay that
amount of money, then you will not have
access.
So still the way the dunya
operates,
we we tend to put value on people
by,
the number of zeros that they have at
the end of their
retirement account, at their bank account or so
forth.
But for our prophet sallallahu alaihi wa sallam,
dunya hayina to the degree
metawamarhoonun
dirokhan marhoonunanda yohudi.
Right? He passed away, salam and his dirah,
his shield
was held in a loan that he took
from one of the Jewish
members of Medina,
for basic food staples.
So he put up his dua, his shield,
his battle shield as collateral
in
that
loan that he took. And by the way
this hadith is confirmed, it's in the fas
Sahih Muslim I believe and also Sahih al
Bukhari. So it's not some type of
weak
report. You will find some people who will
question their authenticity of that particular hadith, Just
thinking that, well why wouldn't the prophet
borrow money from Abu Bakr Siddiq or take
from someone else? Why would he do it
from someone who's not even Muslim in Medina?
So I have a problem with that hadith.
That logic when you're faced with a saih,
right,
a rigorously authenticated hadith,
is illogical.
It doesn't hold water. 1,
because you don't understand the dunya. The dunya
doesn't mean anything. It's not an ihana.
Right? It's not a it's not a lankasa.
It's not taking away from
the,
the stature of our Prophet sallallahu alaihi wa
sallam. If anything it's the opposite. It It
shows you that the dunya had the you
know, low Kenneth, to serve mister Jaha Baroda,
yani masa Allah subhanahu wa ta'ala,
fami kefir
If this dunya even meant like the
wings worth of
a mosquito or gnat,
then Allah Subhanahu Wa Ta'ala would not give
the disbeliever in him even a drink of
water.
If that's you know, the dunya is heavy
in in weight like this, because they would
not be deserving of it for their
disobedience to Allah Subhanahu Wa Ta'ala. But the
dunya is not that weak, it's not that
heavy in that sense. So that which the
prophet did possess of it, he would
pass upon.
And so the hadith that the Sheikh uses
here,
when he said,
It has been made beloved to me. So
hope be that, this is passive voice.
So Allah Subhana Wa Ta'ala,
he is the one who made these things
beloved to
the Prophet Otherwise, hoafihalazuhudtem.
Right? He's in a complete state
of aestheticism
or enunciation
and indifference ultimately to the comforts that other
people,
will strive their whole lives and spend many
many hours working for us, so they can
live at a certain level of comfort. So
then he said, so these things have been
made,
beloved to me. And so he meant
a deep perfume or cologne when he sat.
So,
and what he meant by tib and nisat?
Not like
talaatul bin nisat. Right? Not just taking pleasure
in in in women's body as bodies as
a word, that hasha salallahu alaihi wa sallam,
that's not what it means.
But it means that the prophet had a
rapport with his wives,
with his daughters,
with female members of his family, with female
companions.
There was a gentleness, there was a lutf,
there was this
you know, fatherly type of 'ahma'
that he had with with all of them.
And it was based upon a true and
sincere
love for them. And one of the last
things that he said in Arafah, 'Hajitlwoda'
astosubhnisayikhaira.
Right?
He exhorted
the male companions that then he said, astulsawhilu
say khayra. Yeah and you have to treat
them well. And they are an emana, right?
They are a trust
that have been entrusted to you and so
you have to do right by them. And
the prophet
also said
The best of you are those who are
best to their wives and I am the
best of you to my wife. Or another
narration, the best of you are the best
to their family, which also means includes wife.
And I am the best amongst you
to my wife,
to my family.
And
it's said that the prophet
also
a thib, he had a natural thib, he
had a natural perfume.
He didn't actually need to put on perfume.
That's why it said,
Right? It was made beloved to him. He
had no use for it. It is said
that when he would walk by,
a place that people would know 3 days
later that he was in that particular place
because of the misk, the smell of the
misk or the smell of the sweet smell
that would be there in in that particular
area as he walked by.
And you know, we've
we've actually we've been in parts of Medina,
and we know that the Baba Sallallahu alaihi
wa sallam has been in these places, Certain
places where the prophet has been,
especially at Mezalib time, you smell that mist.
And it's not because someone put musk and
someone, you know, sprayed it. It's actually there.
It's people who know know, and people who've
been there and they've seen it and they've
experienced it and they've seen it at at
shuhadaabwahud,
alayhimudwinullahi,
the the the martyrs of Uhud including sir
ibn Hamza.
They know that smell when they smell it.
Sittiname Muna also was one of the wives
of the prophet
her
tomb also at Madr, who spelt it there,
and also
Fischaqah,
right outside of Uhud,
where the trail that the prophet
followed after the Quraish,
after the battle of Uhud,
and he
went after them. There's a certain trail and
he went up and climbed a certain cave
in that area also. At the time of
Maghreb you will also smell
this smell where he retreated to
attend to his wounds.
There's also the smell of this mosque. So
the prophet salallahu alaihi wa sallam had a
very natural,
you know and this is obviously one of
the karemaat of the Marjazat,
one of the prophetic miracles that the prophet
was given salar alayhi wasalam
from Allah subhanahu wa ta'ala. But above and
beyond that he also would wear it and
he would exhort others to wear it. And
the reason for this is not self expression,
but it is to
not just bring no harm to other people,
but to bring something good. So just like
we wanna have an aroma of the inside.
Right? So in terms of a khlaq, in
terms of character, in terms of how we
greet other people, you know, even the greeting
that we have for others, Assalamu alaykum, peace
to you,
so forth.
There's a beauty about it. And that means
not to
do anything or look offensive
or
to smell offensively,
right, or to speak offensively,
or to
move
offensively. So all of these things are from
in Jumnat, beyond from the mazlulatil Akhlaq, from
the whole
set of character traits that the prophet
came to teach to the people.
I have not been sent except so that
I may complete
the beautiful
character traits.
And then the third part he says
and then the cooling of my eye,
right, or
the the light of my eyes, or the
way that you can translate it, or in
other words, it's chief comfort as Sidi Waha
Brakhla translates it,
fis salah.
Right? So
you could say
that hadisalalaminat
dunya, is that what he meant? Or the
third thing the prophet said and didn't mention
the third thing? Khilaf
about what that actually means.
But notice he said,
and he didn't say
So he didn't say that the prayer itself
is the delight of my heart or the
delight of my eye, but in the prayer
I find that. So the prayer itself is
not an maqsood. Right? It's not the objective,
but it's the munaja.
Right? Munaja means that
secret,
intimate
khitaab
conversation
that you're having with Allah Subhanahu Wa Ta'ala.
When you recite the fatiha, you're speaking directly
to Allah Subhanahu Wa Ta'ala, and you say
iaqinabuduwa,
iaqinasayin.
Right? Only you do I worship and only
you do I seek help from.
Right? Guide us to the straight path. Sirat
al Levinah alamda'alayim.
The Sirat, the way of the people that
you have blessed before us.
So you're asking for the path of the
awliya. You're asking for the path of the
righteous servants amongst Allah Subhanahu Wa Ta'ala that
he has recognized as the right path.
And so when you ask for that then
Allah Subhanahu Wa Ta'ala,
this is how
the tasirat is defined,
by the ones
who have given this path to before,
and they in turn are our exemplars.
So
the prophet loved all of these despite his
zuhud
and here is sheath he says because they
are part of his alaided share, his tusum.
Right? This is what Allah's father gave him.
And we have given some people more than
others
in terms of risk, in terms of their
sustenance. So Allah is the one who's determining
how that's going to be. So if you
are in a position of kaffaf,
kaffaf means you have just enough to get
by, hada muqaamuhammadi.
Right? This is the Muhammed Muhammad because the
prophet said, Oma Jial, let's elevate the Muhammad
in kaffaf, or at least of the people
of the household of Muhammad
You know, so that would not be a
distraction.
And if you have been given more,
then you are in the in the maqam
of people like Abu Bakr Siddiq and like
Hasmendi
Nafen and like Avraham Abd Naf. Right?
Who,
and Talha. Right? And then I just has
a a jesh.
All of these people, these great
Sahaba,
they have were people of means and the
prophet you know, relied on them and in
terms of their resource and obviously in terms
of their character and their leadership
amongst their companions. And if you have been
given difficult circumstances
and you are struggling, then there's also Maqam
for that too, which was the Maqam of
the prophet
at times. Even though his faq was ikhtiyari.
So
he chose that particular way of life. He
had ample opportunity
to do something else,
but he was always the one who was
a
providing solace and tasliyalu for Qala'u al Nasakim.
Right? And he
said,
This was the dua of the Prophet Sallallahu
Alaihi Wasallam, 'Make me amongst them, raise me
amongst them.'
some of the hadith indicate in Masakin, 'Khluna
Janna' Khamsul wa Ta'al kabdulayhiin.
That the Masakin they will enter into paradise
500 years before everyone else.
So this,
Mezkana,
it's not,
'ar'.
Right? It's not a shameful thing. It's actually
a badge of honor. It's honorable. Right? To
live an honorable, dignified
life to,
to Tahara Halal. Right? In a sense because
you wanna make sure that every morsel that
enters
your mouth, and the mouth of your children,
and the mouth of your spouse
and,
is going to be from the Halal,
that you have Salaam and Saltr, that you
have peace of mind about
and,
peace of heart, that it's going to be
something that will
not
be from the Haram and then therefore,
you know, the Tunze Al Barqa, then the
blessing will be taken away if it's from
Haram.
Prophet Sallallahu Alaihi Wasallam said, you know, the
one who's,
Meccan is Haram and his Meccan is Haram,
From my ultra idea of the sama'at we
put haram fa'na used to jaba laqalakkal so
I said, you know, the one who's,
what they eat is haram and the clothes
that they wear and how they, you know,
got the funds to buy. All those things
come from the haram. And then they raise
their hands in dua and they say, Arab,
they say, oh lord,
how
is that one going to be answered? How
Allah
answers dua? Well, he didn't take the means
for which that du'a can be answered
because you have not observed the etiquette
with Allah Subhanahu Wa Ta'ala.
So
to carry out the commandment then, in other
words to take that which Allah has given
you, is ta.
Right? La tashma' is don't be offended by
the Maqam that Allah has put you in.
Hadha minan Mua Fakkal. Right? He talked about
Mua Fakkal.
To be content with the decree of Allah
Subhanahu wa Ta'ala. Don't wish for something that
you're not. Don't wish for something that is
not coming to you. Yes, to strive and
struggle.
We said that
But
if after you're Sahi and you're struggling and
you're just doing it for Dunya and you're
doing it for creature comforts
and you're doing it so that you can
keep up with the Joneses and,
you know,
indulge yourself in in in what the TV
commercials tell you to indulge yourself in and,
you know, this is a sign of, that
you've arrived and, you know, all of these,
I would say, very almost,
you know, satanic
sort of,
appeals
to the worst
part about ourselves.
Appeal to our ego and appeal to
our our nafus and the lowest part of
ourselves and feeling that we're better than others
and you know,
and this sort of thing.
No. Leave all that aside. Is Hadfiderek.
Right? Have zood
of all these things. And then that which
comes to accept it, and then have the
proper
the proper etiquette,
in how you dispense with it, and how
you live with it, and how you show
gratitude for it.
The niyama, the blessing, if it comes to
you, if you use it for other than
that which it was
given to you for, then it becomes a
nikma.
It becomes alaykq alisatlek.
The blessing is given. If you've been given
wealth, and then you use it to
disobey Allah
the very thing he gave you, which was
a means to help you obey him, and
then you do the opposite,
then it becomes
as the sheikh said before. It becomes a
curse, it becomes an i'mah, it becomes something
against you.
But if you've been given it
and you use it
in the manner that Allah Subhanahu Wa Ta'ala
has prescribed for you, then Allah will give
you more.
Right? And be,
be confident,
have fiqah
in that, that which Allah is going to
bring to you.
They said, tawakkulal Allah is to have more
fiqah,
more confidence,
in what Allah has promised to you than
in what you actually possess.
So if you have confidence that you're not
going to go in a state of poverty
because you have a big 401k or retirement
account,
and you don't have confidence that Allah
huwwatilmateen.
Right? Allahuwwatazap
and He can give. And even if He
takes all that away that you have now,
He can still give you something, can as
much as it, or double or triple or
or whatever. So have more sita,
have more confidence, more surety
certainty
assuredness and certainty
in that which Allah Subhana Wa Ta'la.
Khazeemurrahmani
Lathanfad.
The treasuries of Ar Rahman Aasawajal
Latanfath. They are never,
depleted.
And it's not a zero sum game.
And it's not everyone's gonna get a measured
share. And then if this person gets their
share, then that's less for me. That's not
how how Khazan and Al Rahman work. That's
not how the charges of Al Rahman work.
It's unlimited
and it's never
depleted.
So,
let's move on to another section.
It says a couple paragraphs later.
So he says, avoid discussion
about creatures as long as you are caught
up with your lower self
and your passions. Die to discussion because when
the Lord of Truth, Al Haqq, wants you
for some purpose, He will equip you for
it. When He wishes, He will resurrect you,
prepare you and confirm you. He will be
the demonstrator
or demonstrator, sorry,
al Mudhir. Not you. He will the one
who will make you manifest, who will make
you known, if there is a
hikma and iralda fizal. Right? If there is
a wisdom and a will that Allah wants,
so you
enter into that sort of matter
billah
walillah wafillah w illallah.
Not finarsika,
wa likhadhanarsika.
Not for you, not for your own thing,
but for Allah Subhana Wa Ta'la. And if
that's your attitude in it, then Allah subhanahu
wa ta'ala. So you'll hiluka. He is the
one. Let him be the one to bring
you out, to bring you forth.
Surrender your own self, your speech and everything
about you to his power and devote yourself
to working for him.
Be work without words.
Right?
Just do. Do the right thing. Do the
best that you can. It's not important that
other people know that you're doing it or
they have an awareness of it or anything
like that. And it's not important for you
to talk about it. And it's even less
important for you to talk about it in
your head. One of the signs of kubul
of al-'amal, one of the signs
of acceptance of one's deeds, is that one
does not continually
access it and recollect it within their consciousness.
The verse in the Qur'an that the Ishala
points to, And Amrul Salihahu Yafaw and Amrul
Salihahu and good deeds are raised.
So once they are raised, khalas, you know,
they're in the data banks
of the celestial heavenly realm, and you need
not dwell on them anymore.
Move on to the next thing. You gave
that second or that minute or that hour
its haqq. Right? You gave it its right
that was due to it. Don't dwell on
that thing now. Don't dwell on your past
achievements.
Move
on,
and don't define yourself by what you consider
to be those achievements.
Kunibnu'aftiq. Be the son or daughter of the
time that you're in. So whatever particular time
you're in, there's a haq, there's a right
that has to be observed that you should
be doing your best to fulfill,
And then one should continue
in that way rather than saying, oh yes
I did this yesterday and this day before
and that person that I helped out and
this person I thought something to and this
person I did that. And the ODF for
them is kind of effortless. They don't actually
don't recall.
Like, all the things that you think, you
know, they think they're thinking about and
and they're not seeking
recompense from people. Right? And this was the
mantra of the prophets.
Right?
They don't seek Ajr, walamal, as the Quran
mentioned. They don't seek reward
or money from people in return.
They do it for Allah Subhanahu Wa Ta'ala.
And if you are a true heir of
the prophets
with automatic waratathoodambiya,
then you will do it only solely for
Allah subhanahu wa ta'ala.
So,
he will be the Muthir,
the demonstrator, not you. Surrender your own self,
your speech and everything about you to his
power and devote yourself to working for him.
Be work without words,
Sincerity without pretense,
affirmation of unity
without
polytheistic association. La shirk jali walashirk kafi.
Not outward shirk, Hashemah.
Not gonna do that. And even inward shirk
which is dariya, which is,
coveting people's praise.
Obscurity
without reputation.
Again, el kumul.
Right? There are benefits in kumul. There are
benefits in obscurity.
So much value and worth are put on
fame
and,
you know, being in the public realm and
people knowing you. But our teachers they used
to tell us,
Alfuhu which also means to be out there
and known and manifest,
breaks the back. So the same word in
Arabic for,
one is a plural, one is a mastar.
But the first one, althuhu yaksin althuhu.
So being in out in public,
breaks one's back. It's
it's back breaking the scrutiny, the you know,
the all of the
traps that are associated with that, with
with being lauded and being famous and people
recognizing you and this sort of thing. If
you are not prepared, if Allah subhanahu wa
ta'ala nahi namil hirak, Allah subhanahu wa ta'ala,
he's not the one who put you out
there, then you put yourself in a dangerous
place if you're the one who is the
one who brought yourself out there. And in
our system,
what used to be the traditional system of
knowledge and of knowledge transmission
and of mashiqa,
right, and of of sheikhnam and of passing
on Mashiqa and passing on being a sheikh
and all that sort of thing. It was
a very
well vetted peer review
sort of system.
It would be unthinkable for someone to just
present themselves to others
and start to speak and start to teach
and
to
behave and dress like a representative
of the deen of Muhammad
if they had not, not only been given
permission
by their teachers to do so, but I
would say they would have to have been
almost their arm twisted,
right, to make them go and do that.
Imam Malik ibn Anas said,
I did not sit
and teach and and and and try to
do anything
until 700
of my teachers said you should be doing
this, you should be going and teaching.
Nowadays we have people who, you know, spent
some short time and feel that they're, you
know,
Mawlana,
you know, Hajjat al Islam
and all of these honorifics and superlatives that
people carry around, you know, the word sheikh,
it's become almost,
buqtathil, which means low value.
Previously the word sheikh meant someone that you
know has been vetted properly, and their peers
recognize them and their teachers recognize them. And
they're the ones who say you have a
responsibility.
This is an emana, this is a trust.
La taqtu mul'in. Right? Do not hide the
knowledge. If you have some of it, then
it's not you delivering it but Allah Subhanahu
Wa Ta'ala has chosen you to deliver it,
so forth.
So,
that's why he said
concentrate on the inner.
So privacy without publicity and inner with no
outer. Concentrate on the inner by making it
unnecessary to formulate the intention,
the Niyya.
In other words
your inner is Salafi, is Musafla,
and so
when you go it's there's no longer I
am doing this or I am intending this.
You are just the instrument of the divine
will at that point.
So you would then you are addressing the
Lord of truth
directly as you indicate by saying, iyak and
abudu
what So one last part before we,
conclude.
Page 166,
the second paragraph. He says, oh young man
or young woman,
purify Safi, your heart, by eating lawful food,
halal.
Then you may get to know
Araftah, your Lord, Azzawajal.
Purify your morsel or your lukma, your ragged
cloak, your khairka
and your heart. Then you may become pure.
The term tasauuf,
spiritual culture of Sufism,
is derived from Safa.
O you who are of course will or
suf, the heart of the Sufis, who is
sincere in his tasawuf is pure,
yasfu, of everything apart from his master Allah
This
is not something that comes about through changing
cloaks,
making faces look pale, rubbing shoulders, wagging the
tongue with tails of the saliheen, the righteous,
and moving the fingers over prayer beads in
tasbih
and tahleel, saying Subhanahu Wa'ala and Alla.
It only comes about only through sincerity. Sitth
in seeking the Lord of truth,
abstinence from this world,
expelling creatures from the heart, and stripping it
bare of everything apart from
its
master.
So
he's also addressing the would be sort of,
Mutasawwuf, or the would be Sufis
of his time, who took on
the outward
aspects of that. Some of the outward aspects
was this idea of hirkah. And the hirkah
was kind of the Sufi cloak. Sometimes it
was it was marakah,
which means,
they would take the leftover
tailor pieces. So when you made, like, you
know, thing like I'm wearing here,
like a a Juppa or something like that,
it would be tailor made. When you cut
cloth, there's gonna be strips that are left
over. So So those things would be thrown
away, would be dispensed with. And so some
of the mussalwafah, they would go and get
these strips of cloth and sew them all
together and make a cloak out of it.
This would be called a muka. Right? And
it was a it was a symbol of,
you know, at its for a time, a
symbol of piety and
zuhud and renunciation of the world and you
know, I'm just taking the bare necessities and
so forth. And oftentimes it was made of
suf, of wool. And wool was the least
or the most economical,
fabric back then as opposed to linen and
cotton and, you know,
things that were on the silk line and
and and other sorts of things. So
sheikh is saying, just because you're wearing a
wool
garment that's that
you took from pieces here and there, and
you're carrying the sipha,
and, you know, people look at you and,
you know, you make your face look like
you're, like, in some sort of esoteric trance
because you're in a hadala inside and so
your face looks pale. He said none of
that is the truth asawa. Right? None of
that is what we're looking for. That doesn't
make you
ashadik, it doesn't give you sidd. What gives
you sidd is the 3 things he mentions.
Sincerity, seeking the Lord of truth, abstinence from
this world, a zur, true zur,
and
ikhraj, al khalq, min al khalq. Right? And
don't don't have thoughts, and don't have
hang ups and don't have, focus on al
khalq, on the creatures of this world.
Stripping it bare of everything
except its master, except Allah
Subhanahu
wa
ta'ala.