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0:19 attack Brail TV. Peace be upon you, and 1:10 Allah's mercy and blessings. Brothers 1:11 and sisters blessed by Allah Subhanahu 1:13 wa Ta'ala, welcome. Happy weekend. 1:16 Welcome back to our Sufism study 1:18 session. As usual, on Saturday mornings 1:21 we study the Sufism book titled 1:23 Mahiyatut Tasawuf by Habib Umar bin 1:25 Muhammad bin Salim bin Hafid, which 1:28 will be discussed directly by his 1:30 student. Alhamdulillah, joining us in 1:34 the studio is Habib Ahmad Mujtaba bin 1:36 Shahab. Peace be upon you, Habib. 1:38 And peace be upon you, and Allah's 1:39 mercy and blessings. How are you, Habib 1:41 ? I am well. Alhamdulillah. Masyaallah. 1:43 Habib. Masyaallah. 1:44 Habib. We have been reading the book of 1:47 Sufism for approximately more than 3 1:49 months. 1:50 About 3 months, right, Habib? 1:52 Previously, we discussed several traits 1:56 of the people of Sufism. First, if we 1:58 may review, could we go over them? 2:00 Marhaba. Marhaba. 2:02 A review as well. The first is 2:04 having a vast knowledge of Sharia. That 2:07 is correct. 2:08 Then the second, having caution, uh, 2:11 paying attention to the heart. 2:14 Yes. True. 2:15 Then the third, possessing high 2:17 sincerity. 2:19 In everything they do, they possess 2:22 sincerity. 2:24 Then what number is this trait, Habib? 2:25 Ah, this is now the fourth trait, Habib 2:27 . 2:28 The fourth trait. What is the fourth 2:30 one, Habib? Wait, 2:31 the fourth title is, Habib, As-Sidq. 2:33 As-Sidq. As-Sidqu. 2:35 As-Siddiq. What does this mean, Habib? 2:37 Is it roughly honesty or... 2:38 Yes. Right. If we interpret it 2:41 linguistically, As-Siddiq means honesty 2:44 . Its opposite is, uh, lying, right? 2:46 Honesty is the opposite of lying. But 2:49 here, the discussion is more general; 2:51 it is not just honesty in speech, but 2:53 honesty in action, which is interpreted 2:55 as sincerity. 2:57 Correct. Sincerity means being honest 2:59 in one's direction. In the focus and 3:01 intent of one's actions. Now, this is 3:03 what we mean here. Oh, marhaba. Marhaba 3:05 . So, the next trait that will be 3:08 discussed today, brothers and sisters, 3:10 is As-Siddiq, or possessing sincerity 3:13 or honesty in everything. 3:16 Especially in carrying out the commands 3:18 of Allah Subhanahu wa Ta'ala. And what 3:20 is even harder than that is refraining 3:23 from disobedience, or avoiding sins, 3:26 which also requires sincerity. Well, 3:29 brothers and sisters. For those who 3:31 wish to participate in the discussion, 3:33 please send a WhatsApp message to 3:35 0811999720. Or you can call directly at 3:40 0218451512. Let us listen together to 3:45 the explanation about As-Siddiq, which 3:47 is the sincerity within the traits of 3:49 the people of Sufism, from Habib Ahmad 3:52 Mujtaba Shahab. Please, Habib. 3:54 In the name of Allah. May Allah reward 3:55 you with goodness. Thank you very much. 3:59 In the name of Allah, the Most Gracious 4:00 , the Most Merciful. Peace be upon you, 4:01 and Allah's mercy and blessings. All 4:03 praise is due to Allah, Lord of the 4:03 worlds. And by Him we seek help in 4:05 matters of the world and religion, and 4:06 may prayers and peace be upon the 4:07 master of the messengers, our master 4:09 Muhammad, and upon his family and all 4:10 his companions. Glory be to You, we 4:11 have no knowledge except what You have 4:13 taught us; You are the All-Knowing, the 4:14 Wise, and turn to us, for You are the 4:15 Most Relenting, the Merciful. O Allah, 4:17 O Opener, O All-Knowing, O Opener, O 4:19 All-Knowing, O Opener, O All-Knowing, 4:20 grant us a glorious opening, O Most 4:21 Merciful of the merciful. O Allah, 4:23 there is no ease except what You make 4:25 easy, and You make the difficult easy 4:26 if You wish. O Allah, grant us 4:28 connection and deliver us to Your 4:30 Prophet, may Allah bless him and grant 4:32 him peace. O Allah, we ask You for 4:34 useful knowledge and beneficial 4:35 provision, and we seek refuge in You 4:37 from knowledge that does not benefit, a 4:39 heart that does not fear, a deed that 4:40 is not raised, an eye that does not 4:42 shed tears, a soul that is never 4:43 satisfied, and a supplication that is 4:45 not answered. By Your mercy, O Most 4:47 Merciful of the merciful. Praise be to 4:49 Allah, we always offer our praises and 4:51 gratitude to the presence of Allah 4:53 Subhanahu Wa Ta'ala for the abundance 4:54 of His gifts to us all, until, praise 4:56 be to God, we can return to our weekly 4:58 study together. Here we are discussing 5:01 the book "Mahiyatut Tasawuf Wasimatu 5:03 Ahli", revealing the essence of Sufism 5:05 and the signs of the people who 5:06 practice it, written by Sayyidi Al 5:08 Habib Umar bin Muhammad bin Salim bin 5:10 Hafiz, may Allah protect and watch over 5:12 him. Here, God willing, brothers, 5:16 viewers, and listeners of Rasil who are 5:18 always, God willing, under the shade of 5:20 Allah's mercy, His protection, and the 5:22 attention of Allah Ta'ala. We intend, 5:25 God willing, that what we have heard 5:28 and what we will hear becomes a means 5:31 for us to draw closer to Allah 5:33 Subhanahu Wa Ta'ala, and we intend to 5:37 practice what can be practiced. And 5:39 also, Here, brothers, as Al Habib Isa 5:49 Alkaf just mentioned in his 5:51 introduction, this book, Mahiyatut 5:53 Tasawuf, first discusses the definition 5:56 . What is the definition of Sufism? 6:00 Then afterwards, the characteristics of 6:01 those who practice Sufism are discussed 6:03 . Now, here the Habib mentions 10 signs 6:06 , 10 marks, starting first with the 6:08 breadth of Sharia knowledge. Then 6:11 second, attention to inner matters, or 6:14 the heart. The third is sincerity and 6:17 purity. The fourth, which is our 6:19 discussion today, is As-Sidq, honesty 6:22 or earnestness. Before entering the 6:25 fourth, brothers, the last discussion 6:27 we had last week was about Al-Ikhlas. 6:30 Sincerity, extraordinary purity. As we 6:33 know, the Prophet, may Allah bless him 6:35 and grant him peace, named the opposite 6:37 of sincerity, which is called Riya ( 6:39 showing off), right? The Prophet, may 6:41 Allah bless him and grant him peace, 6:42 named Riya, or what we call showing off 6:44 , as As-Shirk al-Khafi. A form of 6:46 polytheism that is very subtle. The 6:48 term As-Shirk al-Khafi refers to 6:49 something unseen, yet it is still shirk 6:51 . Now, this is not As-Shirk al-Akbar 6:53 that would take one out of Islam. No, 6:55 one is still within the circle of Islam 6:57 and does not leave because of this Riya 6:59 , but it contains elements of shirk, 7:01 which is why it is called As-Shirk 7:03 al-Khafi. That was the matter of Riya 7:04 that we discussed yesterday, brothers. 7:07 Many people ask here, and surely 7:10 everyone who reads about sincerity and 7:13 the discussion on Riya will say, "Wow, 7:16 it seems really hard, it feels heavy to 7:19 reach that level of sincerity and to 7:22 cleanse the heart from the Riya we 7:25 discussed last week." Wow, that is 7:28 indeed heavy. How do we do it? Now, the 7:31 Habib discusses here how we can instill 7:34 those good qualities and, beforehand, 7:36 how we can cleanse our hearts of bad 7:38 traits. Cleanse the heart from 7:41 ostentation first, then instill 7:42 sincerity. Now, most of the chapters we 7:46 discussed yesterday, like sincerity, 7:48 then now God willing the chapter on 7:50 truthfulness, and after that, God 7:52 willing, the chapter on humility or its 7:54 opposite, arrogance, all return to two 7:56 things. To treat diseases of the heart, 8:02 like the one we exemplified, showing 8:04 off, brothers. The first is remembrance 8:09 . The second is contemplation. 8:13 Remembering and thinking, reflecting. 8:17 Both of which God Almighty always pairs 8:19 together in the Quran. They always 8:30 remember and they always think. This is 8:33 an extraordinary cure for treating 8:36 diseases of the heart. Regarding 8:40 remembrance, what is meant by that? Ah, 8:42 its impact is extraordinary, Habib. 8:46 When a person remembers with true 8:47 sincerity, then ma sha Allah, our hope 8:49 is that God Almighty helps—and indeed 8:51 there is no power or effort except from 8:54 God Almighty—helps to what? To remove 8:57 these diseases of the heart. Regarding 8:59 showing off, it is removed and its 9:01 opposite, which is sincerity, is 9:03 attained through the remembrance of 9:05 oneness by frequently reciting*la ilaha 9:08 illallah*. That is it. And contemplate, 9:11 reflect on the meaning of*la ilaha 9:13 illallah*. There is no God but Allah. 9:16 If we understand there is no God but 9:17 Allah, it means no one is worthy of 9:19 worship except Allah. Yes, surely no 9:21 one is worthy of being sought except 9:23 Allah. Sincerity arises from there. 9:27 Even more, there is no one to witness 9:29 except Allah. In fact, there is nothing 9:32 that truly exists except Allah. So, who 9:33 are we trying to show off to? In 9:35 essence, they do not even exist. They 9:38 are not to be witnessed. They are not 9:40 anything other than God. Let alone a 9:42 god. That is impossible. They are not 9:45 things to be sought, nor are they 9:47 things we witness, and they are not 9:49 even things that exist. So, why would 9:52 we seek them or show off for their sake 9:54 ? This is the understanding of the 9:56 great*la ilaha illallah*. This is the 9:59 first. Second, among the dhikr that is 10:02 extraordinarily powerful in instilling 10:04 sincerity is the remembrance of the 10:07 Majesty, *Allah Allah*. Keep doing that 10:09 , brothers. Now, this is regarding 10:11 dhikr. Wow, so every good trait has a 10:14 specific dhikr, Habib? 10:16 Yes, the dhikr of*la ilaha illallah* 10:18 will, God willing, give rise to the 10:19 trait of sincerity. 10:21 Just as we will discuss later, God 10:22 willing. Secondly, how does the dhikr 10:24 bring about—what dhikr can produce 10:26 the trait of truthfulness, and so on. 10:28 What dhikr brings about the trait of 10:29 humility? 10:30 The benefits of that dhikr are many and 10:33 extraordinary. The reality is that 10:35 dhikr initially starts with the tongue, 10:40 Habib. But we also strive with our 10:42 hearts to pay attention to the meaning 10:45 of the dhikr we recite. After that, it 10:48 rises higher. What is it called? Where 10:49 our minds are constantly focused on the 10:52 meaning of the dhikr we are reciting. 10:55 Even if the tongue does not move, the 10:57 heart continues to move. Now, that is 10:59 already an extraordinary level. He 11:01 continues to remember, remember, 11:03 remember. He receives the reward of 11:05 dhikr, remembering God Almighty. And 11:07 its opposite is heedlessness. Yes, at 11:10 the first level, surely for us, for 11:13 people like us, ordinary people, in the 11:15 beginning, we are still heedless. Yes. 11:19 When we perform dhikr, we strive to 11:22 bring the heart into presence during 11:24 dhikr; surely everyone is like that. 11:25 Correct. No one is born a saint 11:27 instantly; no one is instantly focused, 11:30 instantly sincere, no. Everything comes 11:32 through effort. "Innamal 'ilmu 11:34 bit-ta'allum"–everything is practice. 11:39 We strive to be present in that realm 11:41 of dhikr, working hard. Sometimes we 11:43 drift back to the realm of imagination, 11:45 become heedless again, then return to 11:47 the realm of dhikr, and so on until 11:48 finally. And that must be helped by the 11:50 tongue, then by having it heard where? 11:52 In the ears. Until finally, it becomes 11:54 unified; whenever we perform dhikr, the 11:56 heart is automatically present. That is 11:58 the higher level. Then the level above 12:00 that, even though the tongue does not 12:03 speak and the ears do not hear, the 12:05 heart continues to perform dhikr. Now, 12:07 it continues upward until finally, what 12:09 we previously strove to achieve—heart 12:11 presence in dhikr—has become second 12:13 nature. Later on, we even strive to be 12:16 present in the human realm. Ah, that is 12:20 the level. So when someone talks to us, 12:22 we strive to understand them. H 12:25 Well, why, are you already in the realm 12:26 of dhikr, is that the story? 12:28 It is reversed; before, it was hard to 12:30 enter the realm of dhikr, now it is 12:31 hard to enter the human realm. 12:33 It is difficult. 12:35 Now, that is the degree of the Gnostics 12:38 ; in any case, Subhanallah, "Dhikr is 12:42 the banner of sainthood," as they say. 12:47 There are no saints but that they have, 12:50 what do you call it, drowned in the 12:52 ocean of dhikr. "Fa' alayka bidh-dhikr, 13:00 " says Imam Haddad in his poem, if you 13:03 want a heart that is bright and clear, 13:06 here is the way. 13:09 Uh, all heart diseases will be finished 13:12 , and noble, exalted traits will be 13:14 planted. How do you do it? "Fa 'alayka 13:17 bidh-dhikr," be truly earnest in the 13:18 matter of dhikr. Constantly, always. " 13:24 Constantly perform dhikr while sitting 13:28 and standing, in public or in secret, 13:31 with the tongue and with the heart." If 13:40 you are constant and steadfast with 13:43 this dhikr, a light will arise in your 13:46 heart, a light that is not the light of 13:50 the sun nor the moon. What light is 13:52 this? A divine light. That is the light 13:59 from Allah Ta'ala discussed by Allah 14:01 Ta'ala in Surah An-Nur. "Allah is the 14:03 Light of the heavens and the earth..." 14:05 to the end of the verse. Now, that is 14:08 the light that will be obtained by one 14:10 who is always constant in dhikr. Yes, 14:12 that is it, Habib. Okay. This is about 14:14 dhikr, right? Oh, it is long, Habib. If 14:15 the discussion is about dhikr, it is 14:16 very long. Very long indeed. 14:17 True. 14:18 But we are discussing it briefly here 14:20 because this is one of the potent 14:22 remedies to treat diseases of the heart 14:24 . Okay, that is the first. The second 14:27 is*fikr*, contemplation. 14:29 What is contemplation? What exactly is 14:31 contemplation? How can it eliminate 14:33 illnesses through contemplation? Yes, 14:34 through contemplation. Can 14:36 contemplation really produce sincerity? 14:38 Indeed. It is truly through 14:39 contemplation. That is why the realm of 14:42 contemplation is vast, a truly 14:44 magnificent realm. The realm of 14:46 contemplation, Habib. Sayyidina Ali 14:48 said, "One hour of contemplation is 14:49 better than a year of worship." Even in 14:51 some narrations, a brief moment of 14:54 contemplation. The reward is better 14:59 than a year of worship, or even 70 15:01 years according to some narrations. Yes 15:03 . 15:04 A brief moment of contemplation. And 15:06 actually, contemplation is a form of 15:07 worship, and it is truly worship when 15:09 we reflect. May Allah be pleased with 15:12 him. He also said, Sayyidina Ali, " 15:14 Reflection is the kohl of the inner 15:15 sight." Contemplation is like eye liner 15:19 . In our language, eye liner, but not 15:21 for these eyes. It is for the eye of 15:22 the heart. 15:23 The eye of the heart. The eye of the 15:24 heart becomes brighter, sharper, and 15:26 its vision becomes extraordinary when 15:28 it is constantly applied with kohl. 15:30 What kind of kohl? The kohl of 15:31 contemplation. And reflection 15:34 is the eye-brightener of the inner 15:35 vision. What kind of contemplation? 15:37 Well, Imam Haddad discusses this at 15:39 length in his book. Risalatul Muawanah. 15:42 Yes, Risalatul Muawanah. Indeed. The 15:45 types of contemplation and the 15:46 directions of contemplation. Now, 15:48 contemplation on what wonders? What 15:52 Allah has created. Contemplating on, 15:54 what you call it, the extraordinary 15:58 power of Allah and His sovereignty. Oh, 16:01 it is very extensive. But the 16:03 contemplation we mean here to eliminate 16:06 riya is this kind of thinking. Try to 16:10 think, isn't it strange to perform 16:12 worship for the sake of someone, or 16:15 doing anything just to be noticed or to 16:17 be talked about? Think about what you 16:20 will actually gain, 16:22 and what you will lose; what you'll 16:24 gain is just fleeting praise, your 16:26 heart feels happy, you float for a 16:28 moment, and then— 16:30 it's over. 16:31 It's finished. 16:31 Exactly. 16:33 So, it means we kill ourselves, not 16:36 sleeping for days, for example, just to 16:38 be praised by so-and-so, to be seen by 16:41 the masses, sacrificing days and hours 16:44 until we are exhausted for a pleasure 16:47 that is so fleeting. If we think about 16:51 it, "Habib, are we really that foolish? 16:54 ""That is what it means." 16:55 So, keep thinking about that. It's 16:59 better to surrender to Allah, whose 17:01 reward is certain and clear 17:03 in the afterlife later. Yes, just like 17:05 that. 17:05 So, if dhikr is for affirmation, 17:08 contemplation is for how we 17:11 let it reach our brain, Habib. 17:13 Great words. 17:14 Because the Islamic religion is indeed 17:16 a religion for those who have intellect 17:17 , Habib. Allah is the Greatest. 17:18 Allah Subhanahu wa Ta'ala also says, " 17:23 Have you not traveled on the earth?" 17:25 Allah is the Greatest. 17:33 Or ears that 17:35 have been given hearing by Allah 17:36 Subhanahu wa Ta'ala. Meaning hearing 17:38 how to hear the greatness of Allah. 17:41 Meaning seeing the greatness of Allah 17:43 Subhanahu wa Ta'ala. Because we end up 17:51 lost, not because our physical eyes are 17:55 blind. 17:57 We are lost because our hearts are 17:58 blind. Why is our heart blind? Like you 18:01 said earlier, Habib, because we do not 18:03 contemplate. 18:04 Allah is the Greatest. Not applying the 18:06 kohl. Our hearts are blind. Our hearts 18:09 are blind. Yesterday I was talking to 18:11 Sukron Makmun, Kiai Mak. 18:13 Oh. Masyaallah tabarakallah. Sukron 18:15 Makmun said Prophet Muhammad being 18:16 called "Light upon Light" isn't an 18:18 exaggeration, 18:20 it's not excessive, it's not over the 18:22 top. Because ordinary light, sunlight, 18:26 that 18:26 can only be enjoyed by those who have 18:30 sight. 18:30 Oh. 18:31 But the Prophet Muhammad's light 18:33 reaches the hearts of those who are 18:35 blind. 18:35 It is truly, truly beautiful. 18:38 Even a blind person can distinguish 18:39 what is halal and what is haram. 18:41 Lailahaillallah, the light of Prophet 18:43 Muhammad. Transcending eyes, 18:46 transcending senses, transcending eras, 18:48 transcending time. 18:49 Kalam, it penetrates all of that, the 18:51 Messenger's light. Amazing. 18:52 All of this is produced from 18:53 contemplating, as mentioned earlier. 18:55 Masyaallah, masyaallah. 18:56 God, this is cool. Kiai Syukron Makmun. 18:59 May Allah protect him and keep him in 19:01 His grace, insyaallah. 19:03 Amen. Amen. 19:04 This is an amazing meaning. Nur ala nur 19:06 . 19:06 That’s right, Habib. There are many 19:09 matters we often hear or prayers and 19:11 dhikr we frequently recite, but we lack 19:13 contemplation. 19:15 True. 19:15 We don't delve deep enough into what 19:17 the meaning is. Even though, Habib, 19:19 it’s really profound. 19:21 Oh. Now, the thing is, Habib, regarding 19:25 contemplation, like the example earlier 19:27 —contemplating to eliminate arrogance 19:30 and produce sincerity. Those first 19:33 steps need to be guided. If not, that 19:37 contemplation can go astray. That’s 19:39 the dangerous part. 19:41 How do we guide it? 19:43 Well, this is it. That’s why we need 19:46 a teacher, or to read the established 19:48 scholarly books. 19:50 These are the books that guide us in 19:52 the patterns of contemplation to remove 19:54 these diseases. 19:57 In their discussion, it’s like this, 19:58 Habib. The issue of contemplation. 20:02 Dhikr comes after thought, they say. 20:04 Even in the Quran, whenever Allah 20:05 Ta'ala mentions thought, it is always 20:07 preceded by dhikr first. They remember 20:09 Allah, and then they contemplate. Just 20:11 like that. So, the correct thought that 20:14 has the right direction is the thought 20:17 preceded by dhikr. Dhikr first, then 20:21 thought follows. In deep contemplation. 20:27 Into the ocean of secrets and the 20:28 soul's wonders. In the qasida of 20:30 Shihabuddin, I am drowned in the ocean 20:33 of thought. But when? After I have 20:35 first drowned in the ocean of dhikr. 20:37 Even if it starts with a little dhikr, 20:39 there is a beginning, and that is what 20:41 will guide us in correct thinking. Why, 20:43 though? If it’s not guided or started 20:46 with dhikr, usually it goes astray, 20:48 Habib. 20:49 Yes. 20:49 Just wandering in fantasies, ultimately 20:51 . Yes. Yes, yes. Yes. 20:54 What do you call it? What do you call 20:58 it? Strange images emerge, and that is 21:01 a great opportunity for Satan to enter. 21:06 Yes, this is because it wasn't dammed 21:08 up with dhikr first. 21:11 Masyaallah. So, through that thought, 21:14 among the ways of thinking to eliminate 21:18 bad traits and plant good ones is by 21:22 reading the stories of 21:25 the righteous, how they attained their 21:27 sincerity—that is material for a 21:29 pattern of thinking, Sheikh. 21:31 Oh my God, it’s truly this profound, 21:33 reading such precious books like this. 21:35 Oh, it’s this deep; I just realized, 21:37 as if I’ve been awakened. If we don't 21:40 read enough, what model of thinking do 21:43 we actually have? 21:44 Well, our scholars provide us with the 21:47 tools through stories and materials. 21:49 Sometimes, Habib, when we watch kung fu 21:52 movies, we feel... 21:54 We feel motivated to do kung fu when we 21:56 see fight scenes. So... 21:58 Masha'Allah. 21:58 What if we often read books about the 22:00 righteous? Perhaps it would motivate us 22:03 to... 22:03 Kalam kabir jamil (Beautiful and great 22:05 words). Masha'Allah, brother. 22:06 Masha'Allah. Masha'Allah, that's so 22:08 cool. Cool. Cool. That is so true. True 22:10 . Very true. What do you call it? 22:14 Reading their books, reading their 22:15 stories. Right? Sayyidina Junaid bin 22:20 Muhammad Al-Baghdadi said, "Al-qissatu 22:22 jundun min junudillah." Those stories 22:25 ... 22:26 The narration of the stories of the 22:27 righteous. Those stories of the 22:29 righteous are like soldiers of Allah... 22:32 That Allah Ta'ala sends into the hearts 22:34 ...Of the servants whom Allah Ta'ala 22:35 wills. 22:36 Hmm. 22:37 It hits home immediately, doesn't it, 22:38 Habib? Wow. 22:40 Well, that becomes material for 22:41 contemplation. 22:42 Material for contemplation. Masha'Allah 22:43 . 22:43 So, it will be like that for everything 22:44 . Every virtue we want to plant in our 22:48 hearts or every bad trait we want to 22:51 remove from our hearts. Yeah. Each one 22:55 has its dhikr and its pattern of 22:57 thinking. Hmm. 22:58 So, this was the thinking to remove 23:01 riya' and to plant sincerity. I see. 23:05 That was our last discussion, Habib. 23:08 On the matter of sincerity (al-ikhlas). 23:09 Now, bismillah. We will now enter... 23:12 Al- 'alamah ar-rabi'ah, the fourth sign 23:14 of the signs of the people of tasawwuf. 23:16 Here, Sayyid Habib gives the title " 23:18 as-siddiq." Okay. As-siddiq in language 23:22 means honest. Honesty. But here, we are 23:28 discussing something broader than just 23:31 honesty of the tongue. As-siddiq here 23:36 means earnestness, being truly genuine. 23:39 Being earnest is what as-siddiq means. 23:42 Or, among the meanings of earnestness 23:44 is honesty. When a servant is earnest 23:47 in their devotion to Allah Ta'ala, then 23:50 they will surely guard their tongue. Ah 23:53 , so they will definitely be honest. 23:55 That is the first step to reaching the 23:58 degree of as-siddiqiyah. What is called 24:00 the degree of as-siddiq. It is even 24:02 discussed here when Sayyid Habib 24:04 mentions "fi maq'adi sidqin' inda 24:06 malikin muqtadir," quoting from the 24:09 Quran, Surah Al-Qamar verse 55. 24:12 Regarding the seat of truth (maq'adus 24:14 siddiq), regarding as-siddiqiyah, an 24:16 extraordinary level of earnestness. But 24:19 that level starts with what? It starts 24:21 with honesty on the tongue first. If 24:23 our tongue cannot yet be honest, it is 24:26 very difficult to reach the degree of 24:29 as-siddiq, that high level of 24:31 earnestness. Maq'adus siddiq or 24:33 as-siddiqiyah, if our tongue cannot yet 24:35 be consistently honest. Yes, and indeed 24:40 , Habib, this matter of honesty of the 24:41 tongue is something extraordinary and 24:43 is a hallmark of a believer. Yes, it's 24:46 clear, a believer never lies. Yes, the 24:49 opposite of honesty is kidhb, lying. 24:53 Lying, even though some cultures might 24:55 consider it normal, oh please don't let 24:57 it be, may Allah protect us, don't let 24:59 it be like that. Or people might think 25:02 that lying is a flaw, but it’s just 25:04 something ordinary. A flaw, but it's 25:08 alright, not really that bad. Whereas, 25:11 Islam views lying as a major sin 25:15 to the point that it denies one's faith 25:16 . 25:17 Right? When the Prophet (peace be upon 25:22 him) was asked, "O Messenger of Allah, 25:24 can a believer fall into sin, like 25:27 stealing?" The Prophet answered, "Yes, 25:30 it is possible.""O Messenger of Allah, 25:33 can a believer commit adultery?""Can a 25:35 believer fall into the sin of adultery? 25:39 " He said, "Yes, it is possible." Now, 25:43 when asked, "O Messenger of Allah, can 25:46 a believer fall into the sin of lying?" 25:50 The Prophet immediately, what did he do 25:52 ? He sat up and said firmly, "No, it is 25:55 impossible." Lying is completely 25:59 contrary to their faith. 26:01 Then he, what do you call it? He 26:02 recited the verse, "It is only those 26:04 who do not believe in the verses of 26:06 Allah who fabricate the lie." Only 26:08 those who are bold or reckless enough 26:11 to lie. They are the ones who do not 26:14 have faith. 26:15 Now, although scholars have discussed 26:17 that this means they do not have 26:18 complete faith. 26:19 Faith doesn't mean a liar immediately 26:20 becomes an apostate, right? No. They 26:24 still have their faith. But it is a 26:25 major sign that their faith is 26:28 extremely minimal. 26:29 Lacking, as long as they consider lying 26:32 a trivial matter or as long as they use 26:34 lying as a mask or something like that. 26:38 As long as they view lying as something 26:40 they can just do, oh that is a sign 26:41 that their faith is very thin. It’s 26:44 dangerous, dangerous. Now, that is the 26:47 issue of lying. We must be honest in 26:49 our speech. That is the first step. 26:51 What about if the lie is 26:53 I often hear people say. 26:55 Lying for a good cause is okay. Lying 26:57 to reconcile people is okay. How about 26:59 that? 27:00 In fact, I have even heard some, yes. 27:03 People who lived during the time of the 27:06 Tabi'in lied in the name of the Prophet 27:08 , creating false hadiths to reconcile 27:10 the people of Medina. How is that? 27:12 That is, in quotes, lying for a good 27:14 cause. 27:15 Allahu Akbar. 27:17 What was done was a lie. 27:18 Hmm. 27:19 How is that? 27:19 Amazing, very beautiful, Habib Hasan. 27:21 Habib. 27:22 The issue of lying. Is it strange to 27:25 lie for a good cause? Okay, actually 27:26 there is a standard here 27:29 that our scholars have explained and 27:31 elaborated on this issue clearly. Lying 27:34 is indeed a sin. True, and honesty is 27:37 an obligation. 27:38 Okay. 27:39 But sometimes in certain situations, it 27:41 might be that you shouldn't be honest, 27:45 in fact, we might even be obligated to 27:46 lie. For instance, if honesty would 27:50 have a negative impact on someone, for 27:52 example, to protect their life. If they 27:57 are honest, oh, they will die. 28:01 To protect their life so they don't 28:03 pass away, so they aren't killed by 28:04 someone, it's okay to lie; ultimately, 28:06 it becomes mandatory to lie. 28:08 Yes. What do you mean by that? Here's 28:10 an example: say, there is a scholar, 28:13 for instance. A prominent figure, or 28:16 someone beneficial to the community. 28:18 He is being hunted by a criminal, for 28:21 example. 28:22 And we know this scholar’s house is 28:24 right there. 28:25 Uh. 28:25 We know at a certain hour he is there. 28:28 Yes, we know clearly and for sure he is 28:29 there. The criminal comes to us. "Do 28:32 you know where so-and-so is?" Oh boy, 28:35 what should we answer? Do we tell them 28:37 where? "Over there." That’s honest. 28:39 I'm being honest here. What happens in 28:43 the end? The criminal comes and ends up 28:45 killing that scholar, for instance, 28:47 that useful person. 28:48 Your honesty is now a sin because your 28:51 honesty brought disaster to a 28:54 learned man, to an influential person. 28:58 Oh, I see. Now, here, if we say, "Ah, I 29:00 don’t know." That is a lie. Even 29:02 though we actually know. If we say, "I 29:04 don’t know." This is an instance 29:05 where lying becomes an obligation. Now, 29:06 this is an example discussed by the 29:08 scholars. Lying that is permitted, even 29:11 lying that is required, for the sake of 29:13 , let's say, protecting the life of 29:17 someone beneficial. Now, we often hear 29:20 "lying for the sake of good." Now, 29:23 Habib, this phrase is good, but it has 29:27 become distorted. 29:29 It has become truly distorted. 29:31 Constantly used to justify lying. 29:34 Yes. 29:34 For the sake of good. For the sake of 29:36 good. It is said like this. In reality, 29:38 good does not need to be 29:40 funded by a lie. 29:43 Just as good does not need to be funded 29:46 by verbal abuse. 29:47 Things that go against the Sharia 29:49 cannot be supported by the Sharia 29:51 through such means. 29:52 Yes. Yes. 29:53 What does that mean? Well, here Imam 29:55 Malik bin Anas, may Allah be pleased 29:58 with him, said when he saw people 30:00 cursing others to defend 30:02 the religion. He said if they were 30:04 truly defending the religion, they 30:07 wouldn't resort to insults. 30:09 Why? Because our religion, Islam, does 30:12 not require insults. 30:13 It is the same here. If someone lies 30:16 for the sake of benefit, well, if they 30:19 were honest in their intention to 30:21 defend that benefit, they surely 30:23 wouldn't lie. Because a good thing does 30:27 not need a bad thing as a means to 30:29 reach it. 30:31 This is also a long, elaborate 30:33 discussion. When can we use a lie as a 30:37 means for good? When is it not allowed? 30:40 Essentially, it's not allowed. 30:41 Yeah. 30:42 But there are some situations. Well, go 30:43 ahead, that’s where it’s possible. 30:45 The criteria for that are actually very 30:46 narrow. When this lie will prevent a 30:50 negative impact on someone. If they 30:53 would be killed, abused, or have their 30:56 honor taken, and our honesty would lead 30:58 to that, then it’s a pity. Now, in 31:01 this case, don't be honest; just lie to 31:03 protect that person. 31:06 That is what is discussed by the 31:07 jurists. That is the only example, 31:09 really. 31:11 La ilaha illallah. 31:12 So, actually, it must be guarded as 31:14 well. Don't let the meaning of "for the 31:16 sake of good" become distorted, Habib. 31:18 Exactly. 31:19 If it's not a true emergency, then 31:20 don't lie. 31:21 Don't. Now, that's the point. This is a 31:22 good rule of thumb. If it's not a true 31:24 emergency. 31:25 Masyaallah. You 31:26 really 31:27 must seek out more noble means. It 31:31 means as long as this is a good cause, 31:34 we should also seek good means to reach 31:36 this goodness. 31:38 In their terminology, isn't there the 31:40 saying, "lil wasail hukmul maqasid"? 31:43 The means, or intermediaries, are for 31:45 the sake of the goal. 31:47 Even if the means aren't right, the 31:49 goal is right. So, everything becomes 31:50 right. This is actually not an absolute 31:52 discussion; it's not set in stone. Hm. 31:56 It is said, "If the goal is truly noble 31:59 , noble means and noble intermediaries 32:01 will surely be chosen. The presence of 32:05 ignoble means indicates that the goal 32:07 itself is not noble." 32:08 Now, 32:08 that's it. 32:09 Amen. That's how it is, Bibu. 32:11 God willing, may it be complete. Now, 32:13 back to the discussion of As-Siddiq. 32:14 Honesty. Lailahaillallah. How amazing. 32:23 That is why, what is it called? 32:24 Sayyidina Abu Bakar As-Siddiq received 32:28 that very cool title. As-Siddiq means " 32:32 siddiq," a person who is very honest. A 32:35 person who is very honest and who 32:38 validates, yes. When the Prophet 32:41 descended from his Isra and Mi'raj and 32:43 explained the events, who was the first 32:46 person to believe? In the sirah, it is 32:48 Sayyidina Abu Bakar As-Siddiq. And that 32:50 was when he was nicknamed As-Siddiq. 32:52 And the Prophet (peace be upon him) is 32:54 the most honest servant. Yes, in Arabic 32:58 it is "shadiq." H 33:01 A person who is honest. Even before he 33:05 turned 40, before he was officially 33:07 appointed as a prophet, what was his 33:09 title? As-Sadiq al-Amin. 33:12 The honest, the trustworthy. Indeed. 33:16 Al-Imam Busiri in his Burdah, this is 33:18 cool, in Arabic literature it is 33:19 considered highly artistic. He said, 33:22 telling the story of how the Prophet ( 33:25 peace be upon him) migrated from Mecca 33:27 to Medina. 33:29 He said, "Fas-sidqu lam yarima..." Imam 33:42 Busiri here is describing the Prophet. 33:45 "Fas-sidqu" refers to the Messenger of 33:47 Allah, and "as-Siddiq" means the truth 33:49 itself. This "As-Siddiq" actually 33:53 relates to the attribute of honesty. In 33:58 Arabic, when someone possesses a trait, 34:00 we describe them using that trait, 34:03 usually using an "ism fa'il" or "sighah 34:05 mubalaghah." 34:07 He "Shadiq" means an honest person. An 34:10 entity that possesses the trait of 34:12 honesty. "Alim," an entity that 34:15 possesses knowledge. "Shakir," an 34:19 entity that is grateful. That means 34:21 there is an entity first, then it is 34:24 augmented by a trait. This is the 34:27 pattern of understanding for active 34:29 participles, intensive forms, and so on 34:32 . But what is even more extraordinary 34:37 is when we express the entity through 34:40 its trait directly. For example, he 34:45 said, Zaid. Zaid is an "adil"(just) 34:47 person. There is the person. It means 34:51 Zaid is a person who possesses the 34:52 traits of justice. A person who is just 34:55 is called "adil." We could say that 34:58 Zaid is just. Zaid is not just a just 35:01 person. Zaid himself is justice. As if 35:06 there is no essence left. Only the 35:08 attribute remains. Zaid is justice. 35:11 That is the most superlative, the 35:13 highest attribute. It means when we 35:15 negate the essence and only the 35:16 attribute remains, it is as if this 35:18 essence is that attribute. It is not an 35:21 essence that possesses that attribute, 35:22 but rather the essence is that 35:23 attribute. This is what Imam Busiri 35:25 brought in his Burdah. Fasidqu fil ghar 35:28 . Now, the Prophet, peace be upon him, 35:29 is a truthful figure. In fact, the 35:32 Prophet himself is truthfulness. His 35:34 very essence is truthfulness. Not just 35:37 a servant who is honest or a truthful 35:39 person. No. But he is truthfulness 35:42 itself. At the end of the chapter, 35:48 Habib, what is it, this discussion on 35:50 siddiq, we mean a broader meaning than 35:52 just verbal honesty; it means sincerity 35:55 . Now, Habib here, that is why it is 35:59 important for us to discuss the 36:01 definition, the definition of honesty 36:03 or siddiq. Habib defines it here, what 36:08 is siddiq? Wahua ijtima'u jamii'i 36:12 dhahiri wal batini 'alal amri. Ah, this 36:16 is the definition of as-siddiq, 36:18 sincerity or truthfulness. Ijtima', the 36:23 gathering, the collecting of all one's 36:29 strengths, both outward and inward, 36:34 when focusing on a certain matter. What 36:40 matter? Any matter, whether it is an 36:43 otherworldly matter or a worldly one. 36:46 When there is sincerity, it means all 36:48 strength is gathered. He gathers all 36:51 his strength. His outward strength and 36:54 his inward strength. When working on 36:59 that matter, when aiming to do 37:00 something, he is truly consistent. Ah, 37:04 in our language, yes, exactly. He is 37:06 fully concentrated, his heart and body 37:08 are directed here. He doesn't look left 37:10 or right, no. He is not distracted. He 37:13 doesn't look over there. That's why, " 37:16 man laata faata." 37:20 Well, they say it like that. Someone 37:21 who often looks around will surely lose 37:23 out. Abu Bakr. 37:29 If you look away, you will eventually 37:31 lose. 37:32 That is why you shouldn't look left and 37:33 right. Focus on one matter. Let's head 37:36 this way. This is the one. Now, this is 37:39 the definition of siddiq that we are 37:40 discussing here. It is not just verbal 37:43 honesty, and indeed verbal honesty is 37:45 the fruit or the result of that 37:47 as-siddiq. Sincerity when one does 37:50 something, sincerity in worship, 37:52 sincerity in one's devotion to Allah 37:54 Ta'ala. He truly gathers and collects 37:57 his outward and inward strength in his 37:59 servitude to Allah Ta'ala. It is 38:02 impossible for him to be a liar, by 38:05 Allah, Brothers. Imam Ibn al-Qayyim 38:09 said in his book, Madarij: "Iyyaka 38:13 na'budu wa iyyaka nasta'in," that 38:15 amazing book, Brothers. Imam Ibn 38:18 al-Qayyim authored an extraordinary 38:19 book. We read in Al-Fatihah a verse, 38:22 right, "iyaka na'budu"(You alone we 38:25 worship, O Allah) and "wa iyaka nastain 38:27 "(and You alone we ask for help). These 38:32 two phrases, "iyaka na'budu" as one and 38:34 "iyaka nastain" as two, according to 38:36 Ibn Qayyim, are*madarij*, they are* 38:38 manzil*, *manzilah*, and they are high 38:41 stations (*maqam*). 38:44 Which begins with the station of*iyaka 38:46 na'budu*and ends with the station of* 38:48 iyaka nastain*. Now, between these two 38:51 stations, these two levels, there are* 38:54 madarij*, steps. How we can start from* 38:58 iyaka na'budu*and climb up until*iyaka 39:02 nastain*. Now, those steps and the 39:04 essence of the degree of*iyaka na'budu* 39:06 and the degree of*iyaka nastain*are 39:09 discussed by Imam Ibn Qayyim in his 39:11 book, *Madarijus Salikin baina manazil 39:13 iyaka na'budu wa iyaka nastain*. He 39:16 says, "As-sidqu saifullahi""fil ardhi 39:21 la wudhi'a""ala shay'in illa qatha'ahu" 39:29 *Sidq*, truthfulness or sincerity, is 39:34 like*saifullah*, the sword of Allah on 39:39 this earth, which when placed upon 39:43 something, it will surely cut it, it 39:47 will surely sever it. 39:52 This is a sharp sword. 39:54 Yeah. 39:54 You can use it anywhere. It’s not 39:58 just for cutting wood, it can cut stone 40:00 , it can cut anything. This is an 40:03 awesome sword. That is the parable of* 40:05 sidq*. 40:07 MashaAllah. 40:07 So if you bring the trait of*sidq* 40:09 anywhere, it will surely be okay, 40:11 surely successful, surely finished— 40:12 that's how we’d say it. It will 40:14 surely be cut through; it will surely 40:16 be resolved with this*sidq*. Who says 40:18 this? Imam Ibn Qayyim. *Saifullah fil 40:20 ard*. The sword of Allah Ta'ala on 40:23 earth, which is not placed upon 40:24 anything but that it is immediately cut 40:26 by it. That sincerity. La ilaha 40:31 illallah. Now, here, Sayyidil Habib 40:33 connects this discussion of*sidq*with 40:35 the discussion of*ujub*(vanity/ 40:37 self-admiration). And this is... 40:49 When a person possesses the trait of* 40:52 sidq*, that trait will surely lead them 40:55 —lead them where?—to*al-idzan*for 40:59 sincerity, *bi badzlil wus'i*. 41:03 Sincerity in what? Sincerity in*badzl* 41:05 —exerting*al-wus'a*—all their 41:08 efforts. Yeah. Yes, if they are truly 41:12 sincere, it will surely lead them to 41:16 exert all their strength in that matter 41:19 . That is what*badzl*means. 41:21 They channel their outward and inward 41:23 self into this matter. That’s one. 41:25 The second is*wa syuhudul minnah*. Now, 41:28 this is cool, Allah. *Wa syuhudul 41:30 minnah*. And*syuhud*means witnessing* 41:32 al-minnah*—the favor/merit. 41:36 Witnessing that the One who deserves 41:38 credit here is Allah Ta'ala alone. 41:41 Allah is the One who deserves the 41:43 credit, not us demanding—demanding 41:45 reward for our worship. What does that 41:49 mean?*Bi nafil ujub*, that*syuhudul 41:51 minnah*will negate and remove the trait 41:54 of*ujub*from the heart. Just like 42:03 yesterday, the*mukhlis*—a person who 42:05 is sincere—cannot possibly have*riya* 42:08 (showing off), they are opposites. 42:11 Likewise, when a person already has the 42:13 trait of*sidq*. 42:15 Those who are honest and sincere cannot 42:17 possibly possess the disease of*ujub*. 42:20 Yeah. 42:21 In our language, *ujub*is pride or 42:22 vanity. The trait of pride. If someone 42:25 is sincere, they cannot have pride. The 42:28 essence of pride is feeling that one 42:30 has done a service. 42:31 Yes. 42:32 We might just see it as pride, but if 42:36 we trace it deeper, it's actually a bad 42:40 trait. They feel they have done a favor 42:43 to Allah, in a sense. 42:44 Oh God. 42:45 This is true. Really, that's what it is 42:47 . When they forget that Allah is the 42:50 one who favored them, and Allah who 42:52 granted them His guidance. 42:53 That's the truth. But in the end, it 42:56 flips; they are the ones demanding 42:57 things from Allah. "O Allah, I have 43:00 prayed, so why am I being tested?" for 43:03 example. 43:04 Yes, yes, yes. 43:05 Or in layman's terms, "O Allah, this is 43:07 worse." Habib. Something is wrong here, 43:10 it turned out like this. So, what does 43:12 that signify? 43:13 What does it signify? It signifies that 43:15 they feel, "I don't deserve this 43:17 calamity." 43:17 Yes. Yes. 43:18 Exactly. 43:19 So what? "I am a good person." It's as 43:21 if they feel they have done a favor to 43:22 Allah Almighty. When Allah Almighty 43:24 gives them a trial. 43:25 Right. "O Allah, I've done nothing 43:27 wrong.""Why am I being tested?""It 43:30 should be that person, the one full of 43:31 sins, who gets tested, not me." 43:32 That, Habib. Oh God. Exactly. 43:34 Yes. Because if it's riya...the 43:37 reaction of others. If it's*ujub*( 43:39 conceit), it is harder to avoid because 43:40 ... 43:41 it's pride from what we have already 43:43 done. Oh, that's really profound, Habib 43:45 . 43:45 Very difficult. 43:46 Very difficult, because they say riya 43:48 is subtle, Habib. Very subtle. Even 43:50 subtler than... 43:52 uh, what is it? The footprint of an ant 43:55 ; that's riya. 43:56 They say, "Ujub is even a thousand 43:59 times subtler than riya." 44:01 Oh God. 44:02 Even subtler. Meaning, yes. So, what is 44:05 it? How can they be opposites? Yes. 44:07 When someone is truly sincere, they 44:10 really do this; any sign of lack of 44:13 sincerity means they are doing it for 44:16 something else. 44:17 Right. Now, here is an example. Okay. 44:19 The discussion about*ujub*. A long 44:21 discussion, Habib. And indeed*ujub*is 44:23 ...a strange sin. Okay. Pride. 44:31 First, we ask, pride in what? They say, 44:35 "The most logical one—though it's not 44:37 actually logical." The most common one 44:39 is pride in worship, which we'll 44:41 discuss. Right. 44:42 That language is not good, and it 44:43 destroys the reward of worship. But 44:45 these days, there are people who are 44:46 even worse, Habib. 44:48 When they are proud of their lineage. 44:50 For example, one. 44:52 Oh, pride in what? If it's race, in our 44:55 language? 44:56 What? 44:56 Race. 44:57 Race. Race. 44:57 Race. Yes. 44:58 Pride in race. Oh God. Pride in wealth, 45:03 the wealth of their parents, for 45:05 instance. 45:08 This is actually, if we reflect, if you 45:10 think about it, wow. 45:12 It's truly strange. 45:13 Strange. 45:13 Why is it strange? 45:15 What is the core of this pride? Pride 45:16 in lineage, "I am a descendant of this. 45:18 " Exactly, exactly. 45:20 Is that really something you achieved 45:22 through effort that you can be proud of 45:25 ? No. You were created just like that. 45:27 Yeah. 45:28 This is, uh, pride in one's race. For 45:30 example, "Ah, I'm from so-and-so's 45:31 tribe." 45:31 Yeah. "From such-and-such an advanced 45:33 country." 45:34 Is that country's progress because of 45:36 you? 45:37 Right. 45:38 So what? Is that tribe noble because of 45:41 you? No, you were created without 45:45 without any effort. 45:46 Yeah. Yeah. 45:47 And then we boast about it. We feel 45:48 that we are more noble than others. 45:51 Because what we have 45:53 isn't actually yours. You were given it 45:55 . 45:55 True. 45:55 Wow. Right. So, 45:57 what’s even stranger is being proud 45:59 of fame. Oh, man. Ah, that’s even 46:03 worse. 46:03 Yeah. Yeah. 46:04 Even more than that. Even more foolish. 46:06 Being proud of knowing famous people. 46:08 Wow, that's cool, right? "Hey, I know 46:13 this guy, I know that guy, I know..." 46:15 And then what? Is it you? 46:17 Right? 46:18 People are even proud of that. 46:19 God. 46:21 This is true if we reflect on it. It 46:23 really is, how could it be like that? 46:25 Pride in wealth, for example. Parents ' 46:27 wealth, taking credit for something 46:29 that isn't their wealth, but their 46:30 parents'. "Wow, he's so-and-so's son." 46:32 Oh, please. Did so-and-so get rich 46:34 because of you? No. Why be proud of 46:36 wealth at all? Actually, even that is a 46:39 bit strange, why? Because what are you 46:41 proud of? This isn't your result or 46:44 your work; it’s all going to 46:45 disappear, it’s all fleeting. 46:48 And in the hereafter, there won't be 46:50 any weighing of that at all. So what is 46:52 there to be proud of? But wait, what we 46:54 are discussing here is pride in worship 46:56 . Hmm. 46:57 Now, this is what often happens. Pride 46:59 in worship. When someone performs an 47:01 act of worship, they eventually become 47:03 proud of it. Now, Habib, we have to 47:05 distinguish between two things. First, 47:07 self-conceit (ujub). Second, being 47:08 grateful for the blessing of that 47:10 worship. Like when someone prays, for 47:13 example, after praying, "Oh God, praise 47:15 be to You, I was given the guidance to 47:17 pray." That is good. Acknowledging that 47:19 this worship is a blessing. He is happy 47:21 with his worship, that's fine. 47:23 Yeah. But the problem is when he boasts 47:26 about his worship. "Oh, I've prayed so 47:28 much." 47:29 Then he demands a reward for his 47:32 prayers. "I prayed, so God shouldn't 47:35 give me any trials." Like that. 47:37 That is called bad conceit. 47:39 If you seek a medium (wasilah), is that 47:40 demanding? 47:41 What is it called? 47:42 Seeking a medium with good deeds. 47:44 Ma- 47:45 seeking a medium with Allah through 47:47 good deeds. Yeah. No, no, no. That is 47:49 not included in the category of 47:50 demanding. 47:52 Wow. It doesn't count as demanding. In 47:55 fact, this is one of the patterns of 47:57 prayer. Among prayers, "Oh God, I ask 47:59 ..." Among the patterns of prayer, 48:01 we rely on, uh, what is it called? The 48:04 high standing of the servant. For 48:06 example, relying on one's worship. "Oh 48:09 God, I offer this small act of worship. 48:11 " Hopefully with this worship, "O Allah 48:13 , You have blessed me." Well, that is 48:14 it. 48:15 Ah, the problem here is what we call? 48:19 Feeling wronged. Nauzubillah minzalik ( 48:22 We seek refuge in Allah from that). 48:22 It’s dangerous for us to feel wronged 48:24 by Allah when we have done this. Now, 48:26 that becomes the problem. 48:27 Now, this 'ujub (self-admiration) is 48:29 the problem. So it’s like this, 48:30 ladies and gentlemen, if I use an 48:31 analogy. Hajib (A chamberlain/attendant 48:35 ). The King's brother, for example. The 48:38 King's brother, yes, the King's brother 48:39 . Yeah. Oh, very rich. Oh, he has a 48:43 palace and ministers who are so cool. 48:47 That King is a just King and everything 48:49 . And his assistants as well. Wow, 48:53 Subhanallah. Top notch, this is a great 48:56 person. 48:57 Eventually, there is a person, just an 49:00 ordinary person, who applies for a job 49:03 to this King. "Try to accept this, this 49:08 lowly person, try accepting him as a 49:10 helper.""Try being a floor cleaner, 49:12 maybe." An example like that. The King 49:14 looks at him. O Allah, I feel sorry for 49:15 this person. "Alright, sure, come here, 49:17 it’s fine." He accepts you. Yeah. 49:20 Right. So actually, he is not, not 49:23 worthy to be in the circle 49:26 of that kingdom. 49:27 But because of his plea, out of pity, 49:30 he is accepted as a menial assistant. 49:34 Like that. So it begins. So his 49:36 acceptance into the kingdom, in that 49:38 royal circle, is not because of his 49:40 service. 49:41 Yeah. 49:42 Purely because of the King's kindness. 49:46 Not because, oh, he has a title that 49:47 must be accepted. Ah. Purely because of 49:50 kindness. Since the King is kind, he is 49:52 finally accepted. What happens? Wow, 49:54 this person has been serving for a day 49:57 or two, where? In the kingdom, 50:00 eventually he goes to society. Proud. " 50:03 Wow, you know, I am the King's number 50:06 one right-hand man.""The King can't do 50:09 anything without me.""The King doesn't 50:13 dare to move or make a decision unless 50:15 he consults me first." Even though, oh 50:17 my God. He doesn't need you at all, the 50:21 King. Now, oh my God. You were accepted 50:24 only because of the King's kindness, 50:26 not because of your service at all. 50:28 What is this person really? A person 50:30 like this should be punished. 50:31 Yeah. 50:31 This is it. Correct. Correct. 50:34 That is how a servant is, acting proud 50:38 of his deeds. Even though, what deeds? 50:41 Yes. 50:42 What deeds can we rely on to make 50:45 demands upon Allah Ta'ala? Deeds... 50:48 Allah...that is the second analogy for 50:51 the people, again there is a mistake, 50:54 but don't say King, there are famous 50:57 people, for example, famous people, 51:00 don't say King, it's still problematic, 51:03 someone comes to a region, people flock 51:06 to give gifts to this person. Some give 51:10 hectares of land, for example. Some 51:13 give their vehicles, some give their 51:15 houses. Finally, there is a poor person 51:17 , he wants to give something too. 51:20 Seeing everyone giving something, he 51:22 also wanted to give. But he was poor, 51:25 he had nothing. 51:27 Well, all he had was an egg. 51:29 Huh. 51:30 A chicken egg, yes. This is all he had, 51:32 no? Huh. 51:34 People were giving the king's wife 51:35 top-tier gifts, Bib. Everything they 51:37 gave was, masyaallah, truly amazing. 51:40 Finally, this man came with his egg. 51:42 Please, please accept it. I'm begging 51:44 you. Please, please, please accept it. 51:46 This person here. The king saw him. 51:48 Oh, I feel so sorry for this guy. If I 51:50 don't accept it, he'll be sad, so I'll 51:52 just accept it. Does the king need that 51:54 egg? Not at all. 51:56 Yes. That's right. 51:57 And this is an insignificant gift 51:59 compared to the other gifts. Absolutely 52:01 insignificant. 52:02 Exactly. 52:02 But because of the king's kindness, the 52:04 egg was accepted and the king thanked 52:06 him. Thank you so much, Sir, for the 52:09 egg. So the king accepted it. 52:12 Okay, that's it, Bib. The man finally 52:14 went back, and he was so proud, "I have 52:17 done a great service to this king.""I 52:19 gave him an egg." 52:21 Wow. "If it weren't for that egg, the 52:22 king wouldn't be able to live," just 52:24 like that. Even more surprising, he 52:26 thought, "Wow, that king is so rude."" 52:29 He walked right by without shaking my 52:30 hand.""Even though I did him a favor."" 52:32 Even though I gave him an egg." 52:33 Gave him an egg. It would be different 52:35 if the service was great, but this is 52:36 just an egg. You should be grateful 52:39 that your egg was accepted by the king. 52:41 Oh God. Instead of us judging the king 52:44 or feeling wronged, thinking "Wow, this 52:46 king is unfair," when we've only given 52:49 him an egg. Oh, that is exactly like 52:53 our worship to Allah Ta'ala. Allah 52:57 Ta'ala is Malikul Muluk, isn't He? The 52:59 King of all kings. 53:01 The Creator of the universe. 53:02 Yeah. 53:03 Does Allah need our worship? Does He? 53:05 No. 53:05 We are the ones begging desperately. Oh 53:07 Allah, please accept this small act of 53:08 worship. Oh Allah, this is nothing at 53:09 all. Please accept it, oh Allah. 53:12 Because Allah is kind, it is accepted, 53:14 finally welcomed and accepted. Not only 53:16 that, Bib. We are even given a reward. 53:18 A great reward, multiplied. The strange 53:21 thing here is, this small act of 53:23 worship which means nothing at all, 53:24 which is not needed by Allah Ta'ala at 53:26 all. We end up questioning, "Oh Allah, 53:29 how come the reward is like this?""Even 53:31 though I have performed worship." 53:32 Exactly like before. 53:33 Allah. 53:35 So the parable of the king and the 53:37 person giving the gift is really just 53:39 like us. My friends, we are like 53:42 someone giving an egg. 53:43 Giving an egg. 53:45 To the King whose power is 53:47 extraordinary. 53:48 Yeah. 53:48 Wow, that's how it feels, right? So 53:50 when Allah, what's it called? He isn't 53:52 given. 53:53 He gets complacent with the King. If a 53:56 king doesn't give something and gets 53:58 complained at, why is it the same when 53:59 God doesn't give us what we want? Why 54:01 do we complain if God restricts our 54:03 provision, or sends a trial, acting 54:05 like we've been deprived even though 54:06 we've been praying at night? 54:09 And yet, when we reflect and think 54:12 about our worship, how dare we make 54:15 demands like that? 54:18 That is the essence of vanity. 54:20 Habib, who was it...Habib Abdullah bin 54:23 Husein... 54:24 Yes. 54:25 He correctly said, "Ya Rabbi, what are 54:27 deeds?""What are deeds? They are all 54:29 nothing." 54:30 Nothing. That is the true state of a 54:33 vain servant. Extremely base. The 54:37 opposite is the sincere servant who 54:38 doesn't see their own worship at all. 54:41 What they see is that all their worship 54:43 is purely from God's guidance, 54:45 not from their own efforts. Not at all. 54:47 Guidance from God Almighty. When a 54:49 servant is like that, they forget their 54:52 own deeds. 54:53 They see that their deeds are worth 54:56 nothing at all. It's said like this. 54:58 Before we discussed Habib bin Thahir, 55:01 in Tarim there was a figure, a Habib 55:03 named Habib Ali bin Syihab. 55:05 Hm. 55:07 Habib Ali bin Syihab, when advising his 55:09 students, "Ya auladi," he said, "Oh my 55:10 children, people of the past...""... 55:14 would stay up all night, not sleeping, 55:17 worshipping God Almighty.""Hm.""And in 55:19 the morning, they would beg for 55:21 forgiveness.""Ya Allah, we have fallen 55:22 short in our worship.""Ya Allah, we 55:24 have truly been negligent in 55:25 worshipping You." And they feared the 55:27 punishment of God Almighty because of 55:29 their shortcomings. Even though they 55:31 had performed night prayers all night 55:33 long. "You all," said Habib Alwi, "... 55:35 we can barely manage two rak'ahs." And 55:40 even if we do two rak'ahs at night, 55:42 we're not consistent. Yet we demand 55:44 that the Angel Gabriel come down here. 55:46 Yes. "I've been praying at night, you 55:48 know." What kind of night prayer? Two 55:50 rak'ahs a day. And what are you waiting 55:52 for? Waiting for a miracle. 55:53 Waiting for Gabriel to come here. 55:55 That's the language of exaggeration. 55:56 Yes. Yes. 55:58 People of the past worshipped all night 56:00 long. Yet they were the ones who felt 56:02 afraid. We offer a tiny bit of worship, 56:05 rely on it, feel safe, and even make 56:07 demands because of that little bit. Wow 56:10 . 56:10 So, what was it regarding? Habib bin 56:13 Thahir. Yes. When a deed is accepted by 56:16 God Almighty, the servant will forget 56:19 that deed. This is a beautiful 56:21 interpretation by 56:23 Habib Idrus bin Umar Al-Habsyi when God 56:25 says, "To Him ascends the good word..." 56:30 "...and righteous deeds He raises.""... 56:32 and righteous deeds, He raises." 56:36 He says this is a sign of an accepted 56:38 deed. When the deed, meaning "ilaihi" 56:41 ... "ilaihi," to Him, rises. The good 56:46 words rise to God Almighty. "And 56:50 righteous deeds He raises." What does 56:54 that mean? Accepted in His sight. 56:57 When that righteous deed is raised, 56:59 Idrus Al-Habsyi says, "The servant then 57:01 forgets their own deed." 57:03 Hm. 57:03 letting go of forgetting. Well, that 57:06 means the righteous deed is accepted. 57:07 Hm. As long as the righteous deed is 57:09 remembered by them, 57:10 brought up by them. Ah, that’s a sign 57:13 it hasn't been raised by Allah Ta'ala 57:14 yet. It means it hasn't been accepted 57:15 yet. 57:16 Oh, I see. Yes, yes, yes. Yes. 57:19 Right. 57:20 That is why Al Habib Abdullah bin 57:22 Thahir—even though he was, masyaallah 57:23 , Al Habib Abdullah bin Husein bin 57:25 Thahir, the author of the book Sullamut 57:27 Taufiq—his litanies, Bib, Duha [ 57:31 prayers] and 10 juz during the night 57:33 prayers. Like that every single day. 57:35 And what were his litanies? 25,000 57:37 times' lailahaillallah 'and the same 57:39 number for' Allah, Allah 'and the same 57:40 number for blessings upon the Prophet 57:42 Sallallahu Alaih Wasallam every day. 57:44 Besides that, his teaching and learning 57:46 were, masyaallah, extraordinary. 57:48 And his house, masyaallah, there wasn't 57:50 an inch of his house where he hadn't 57:52 completed the Quran, 57:54 Allah. 57:54 on every single step of his stairs. As 57:56 for his room, masyaallah, don't ask, 57:57 based on the well-known story. 58:00 He said, what did he say? "Ya Rabbi, ma 58:03 ma’ana ‘amal." O Allah, I have no 58:06 deeds at all. "Wakasbuna kulluh zalal." 58:09 And everything I have done is all 58:11 mistakes. Then what? "Lakin lana fika 58:14 amal." The one I rely on is You. 58:17 I do not rely on my deeds. He truly 58:19 says he has no deeds. Now, this is 58:20 proof that his deeds are accepted. He 58:23 has no deeds, he has nothing; 58:25 everything I do is wrong. But what I 58:28 hope for is You, Your glory, and Your 58:30 generosity. However, the One who is 58:35 able to revive, what is it called, from 58:38 bones that have already rotted. We are 58:41 like rotting bones. Only Allah Ta'ala 58:43 can bring them to life. Not because of 58:46 our deeds. Even though his deeds were 58:47 extraordinary. He didn't rely on them 58:48 at all. This is the state of Habib 58:50 Abdullah bin Husein bin Thahir. 58:52 Lailahaillallah. Now, to conclude the 58:53 discussion, Bib. Yes. So, for someone 58:58 who is sincere, who does it for Allah 58:59 Ta'ala and is not proud of their deeds 59:01 at all, 59:02 they won't be, they won't be demanding 59:05 anything from Allah Ta'ala. They are 59:09 truly doing it for Allah Ta'ala; 59:10 whatever Allah gives, they accept, and 59:12 they truly view that the deeds they 59:13 have done, hopefully, are accepted by 59:14 Allah Ta'ala. That is enough. Not 59:17 demanding anything from it. No. Now, in 59:21 the end, it's like this. This pride [ 59:26 ujub] is sometimes very, very hidden. 59:28 Yes. 59:29 But this is tough, Bib. What do you 59:30 call it? For example, like this, there 59:32 are two people. 59:34 Two people, right. 59:35 One we once gave goodness to, 59:39 meaning we did them a favor, 59:40 like that. 59:42 Yeah. The other one didn't, but 59:45 eventually these two conspire to, uh, 59:48 what? A coup, to stage a coup against 59:50 us. Or for what is it called? To harm 59:52 us, right? These two people. 59:54 Yes. 59:55 One of them, even though we did them a 59:57 favor. 59:57 Yeah. 59:58 And the other one, no. 1:00:00 Ordinary. But both of them together, 1:00:01 Yeah. 1:00:02 collaborate to destroy us. 1:00:06 The question is, would you be offended, 1:00:08 right? 1:00:10 Offended. 1:00:11 Offended. Second question, are you 1:00:13 equally offended or even more offended 1:00:15 by the person who you once did a favor 1:00:17 for? 1:00:18 More offended. 1:00:19 Definitely, right? Well, as long as 1:00:20 that exists, it means there is' ujub ( 1:00:21 self-admiration) there, my dear. God. 1:00:23 God says that is human nature. 1:00:26 Of course, we are more offended because 1:00:28 we have done a favor. 1:00:29 Yeah. 1:00:30 It means the good deeds we did for them 1:00:33 , 1:00:33 we are essentially demanding a return 1:00:34 on them. 1:00:35 Like that. "I've been good to you, why 1:00:38 are you treating me like this?" 1:00:41 Oh, so that good deed from before was 1:00:44 not for the sake of God. What is the 1:00:47 proof? You feel hurt 1:00:52 by what they did to you. Even though 1:00:54 you were being kind. 1:00:56 True. 1:00:57 It means that good deed was done for 1:00:59 them to be kind back. 1:01:00 Yes. Yes. Yes. 1:01:02 If the 'ujub was gone, we truly 1:01:05 wouldn't be hurt. 1:01:08 But with person A and person B, what do 1:01:10 you call it? The degree of heartache is 1:01:12 the same. 1:01:13 True. It means that when doing good, 1:01:15 they were expecting a return from the 1:01:18 object of their kindness, not from 1:01:19 Allah Subhanahu wa ta'ala. 1:01:20 That's the point, isn't it, Habib? The 1:01:21 mistake is right there. 1:01:22 The mistake is there. Yeah. 1:01:24 There is' ujub as long as they keep 1:01:25 remembering their favor. 1:01:27 Yeah. Yes. 1:01:27 That is what it's called. Oh, wow, oh 1:01:29 dear, if that's the case, it's 1:01:30 difficult then. It really is difficult. 1:01:32 Well, because of that, we pray to Allah 1:01:33 Ta'ala here to remove the 'ujub that is 1:01:35 so hard to get rid of. It really is. 1:01:37 Yes. 1:01:38 Yes, indeed. God willing, Habib. Enough 1:01:39 . 1:01:42 We have several questions, but while we 1:01:44 collect them, maybe Habib can drink 1:01:46 first after talking for an hour. 1:01:50 Brothers and sisters who want to ask 1:01:51 questions, please send your messages to 1:01:53 0811999720. Or call directly at 1:01:57 02114512. We will return after this 1:02:03 following song break. Waqul'alu 1:02:15 fasayarallahu amalakum wa rasuluhu wal 1:02:19 mukminun. Wasaturadduna ila aalimil 1:02:26 ghaibi wasyahadah. Fayunabbiukum bimaa 1:02:33 kuntum ta'malun. Truly blessed are 1:02:53 those who have gained the attention of 1:02:55 Allah and His Messenger. If the 1:02:58 attention of superiors, officials, and 1:03:02 powerful people alone can make us 1:03:05 overjoyed. How much more if that 1:03:09 attention comes from the Creator of the 1:03:11 universe and His most beautiful 1:03:14 creation, the Prophet? What else are we 1:03:18 looking for in this world besides those 1:03:20 two things? That attention can only be 1:03:28 obtained if we perform righteous deeds, 1:03:31 in any form. It could be through effort 1:03:35 , wealth, thoughts, and so on. However, 1:03:41 the deeds that please the Prophet the 1:03:43 most are fighting for his teachings, 1:03:46 continuing his struggle, and preaching 1:03:48 in his path. We invite brothers and 1:03:57 sisters listening to Radio Silaturahim 1:03:59 and viewers of Rasil TV to join the 1:04:02 struggle with Radio Silaturahim by 1:04:04 donating to the following account 1:04:06 number. at at at Brail In the name of 1:06:45 Allah, the Most Gracious, the Most 1:06:45 Merciful. Praise be to God, and peace 1:06:47 and blessings be upon the Chosen 1:06:48 Prophet and his noble companions. 1:06:51 Welcome back, brothers and sisters who 1:06:52 are blessed by Allah Subhanahu wa 1:06:53 ta'ala. Still in our Sufism study with 1:06:57 me, Isalkaf Ondi, and also Anis Mualim 1:06:59 as our operator, discussing the book 1:07:02 Mahiyatut Tasawuf with Sayyid Ahmad 1:07:04 Mustaba. And Habib, we probably have 1:07:09 about 10 to 15 minutes left for a Q&A. 1:07:13 Marhaba. Marhab. 1:07:14 Insyaallah. There's one from Ibu Lia 1:07:16 Yahya here. Assalamualaikum Habib. 1:07:18 Nowadays, being honest is synonymous 1:07:20 with stupidity, being rich is 1:07:22 synonymous with success, and being 1:07:24 crazy is synonymous with being brave. 1:07:27 Trying to walk the right path will only 1:07:29 lead to stumbling. Bunda Lia in 1:07:31 Pamulang. Masyaallah. Kalam. Kalamalam. 1:07:34 Jamil. Jamil. Jamil. Masyaallah. 1:07:36 Something to reflect on. That's also 1:07:37 true. 1:07:38 Nowadays, an honest person 1:07:40 is called stupid, Bib. "You're so 1:07:42 stupid.""You're being too honest."" 1:07:44 Don't be too honest." Yes. Even though 1:07:47 we should be... 1:07:48 Ya Allah. Ya Allah. Ajib. Ajib. 1:07:50 Because if you're not honest, sometimes 1:07:52 you're considered—what do you call it 1:07:53 ? If you are honest, sometimes they lie 1:07:56 . 1:07:56 Subhanallah. Nowadays, those considered 1:07:58 experts are experts at lying. Yes. 1:08:01 Oh, right. "Wow, this lying pattern is 1:08:03 cool.""Great." 1:08:04 Ya Allah. Even though that's...yeah. 1:08:08 But that statement actually has some 1:08:10 truth to it, Bib. Because 1:08:12 lying is actually difficult. Honestly, 1:08:15 humans are naturally honest. 1:08:17 True, naturally, [you shouldn't] have 1:08:18 to lie. 1:08:20 But it's difficult, right? 1:08:21 Allahu Akbar, ajib, ajib. 1:08:23 Insyaallah, assalamualaikum from Pak 1:08:25 Syamsul in Cibinong, this is 1:08:27 interesting, Ustaz, we know that there 1:08:29 are many WhatsApp groups now for ODOJ ( 1:08:32 One Day One Juz) or One Week One Juz 1:08:34 programs. 1:08:36 Okay. 1:08:36 Where participants report their reading 1:08:38 progress in the group, does that fall 1:08:40 under riya (showing off)? 1:08:42 How does Sufism view such activities, 1:08:44 from Bunda Eri Syamsul in Cibinong. 1:08:48 Mentes (profound). From...masyaallah, 1:08:50 jazakumullah khair, from...what was it? 1:08:53 Bunda Eri. 1:08:54 Bunda Eri Syamsul, from Bunda Eri 1:08:56 Syamsul, hafidahullah warahmaha, 1:08:57 insyaallah jazakumullah khair for this 1:08:59 ajib question. It is indeed trending, 1:09:02 Bib, what do you call it? One day one 1:09:04 ... 1:09:05 One day one juz or one week one juz, or 1:09:08 all sorts of variations, those are 1:09:10 known patterns like finishing the Quran 1:09:12 together in a month or a week, how 1:09:15 should we approach this? Okay. The 1:09:18 matter is actually the same as any 1:09:21 other act of worship. 1:09:23 Now, 1:09:24 whether this falls into the category of 1:09:28 riya depends on the individual. It goes 1:09:33 back to the person. 1:09:35 Perhaps some people might fall into the 1:09:37 sin of riya with it, but others might 1:09:40 not. What is the difference? Okay. When 1:09:44 we mention our deeds, this is where the 1:09:48 scale lies. 1:09:49 Why are we mentioning it? 1:09:51 To be tracked by others. Meaning, to 1:09:54 let people know whether it's finished 1:09:56 or not. 1:09:57 So, there is no intention at all to 1:10:00 expect anything from them. There is no 1:10:02 intention at all to expect praise from 1:10:04 them. 1:10:06 Then, this is perfectly fine. But if 1:10:09 it's like this: "I'll read fast so I 1:10:12 can be the most well-known for reading 1:10:14 fast." Now, that is something to be 1:10:17 careful about. True, true. 1:10:20 If it's just to check off the list, 1:10:21 reading fast to finish quickly because 1:10:23 there are many other things to take 1:10:25 care of. Yeah, when I read it, I check 1:10:28 it off right away. So, there’s 1:10:30 absolutely no desire to be noticed or 1:10:32 to be seen as quick, 1:10:35 or to be seen as someone really pious. 1:10:37 That doesn't even cross my heart. This 1:10:38 is sincere. 1:10:39 Yeah. Whether the good deed is seen or 1:10:42 unseen by others. The problem isn't 1:10:44 that a deed is seen by others, but that 1:10:48 the heart turns to expect praise for 1:10:50 that deed. That is the real problem. 1:10:53 No. The real problem might be a 1:10:54 question like this, Habib. Sometimes 1:10:56 there are people in the group who, 1:10:58 quote-unquote, judge others, 1:11:00 saying, "Why can't you read a juz a day 1:11:02 ? You spend too much time on your phone 1:11:05 ." 1:11:05 Okay. Okay. 1:11:06 So, there is an imposition regarding 1:11:09 other people's worship. So, 1:11:12 because of that, those who can read end 1:11:15 up feeling...*la ilaha illallah*. 1:11:18 The problem is really just about 1:11:19 communication. If you can read by 1:11:22 yourself, then just do it. If you're 1:11:24 more motivated by reading together, 1:11:26 then that's fine. 1:11:27 How should I put it? 1:11:28 Is that the standard, Habib? This 1:11:30 program is actually pretty good. One 1:11:32 week one juz or one day one juz is good 1:11:34 , 1:11:35 or one hour one juz could work, God 1:11:37 willing. 1:11:38 It’s good, it means there is 1:11:40 togetherness in doing good. True. True. 1:11:44 He said if you're alone in doing good, 1:11:46 it's tough. 1:11:47 Fighting the devil alone is hard. But 1:11:49 if we do it in a group, it’s great. * 1:11:52 Yadullahi ma'al jama'ah*. It is said 1:11:54 that Allah's help is always with those 1:11:55 who are in a group. Even with a digital 1:11:58 system like that, it's good, but even 1:12:01 then, don't just rely on the*wird*in 1:12:05 these groups. 1:12:07 In these groups, 1:12:10 we must also have our own personal*wird 1:12:11 *. That’s right. 1:12:12 Even if it's just a few verses or a few 1:12:16 pages a day, it still counts. 1:12:19 Exactly. So, you have your personal 1:12:21 worship, and you have communal worship. 1:12:23 So, the point is, whether it's 1:12:25 considered showing off or not, it goes 1:12:27 back to the person's heart. If they 1:12:30 don't look for or expect any praise or 1:12:33 notice from others for how fast they 1:12:36 are, 1:12:38 then that is sincerity. I 1:12:39 but if that thought is there, then that 1:12:41 means... 1:12:43 God willing, it just serves as a means 1:12:44 for motivation. 1:12:45 Allahu Akbar. Patience, Habib, let’s 1:12:47 examine our own hearts. Peace be upon 1:12:50 you. I am Wind Windina from Duren Sawit 1:12:53 . 1:12:54 Oh. 1:12:54 Wow, I spent my childhood in Duren 1:12:56 Sawit. 1:12:57 Amazing. Mashallah. 1:12:58 My childhood back in the day around 1:13:00 there. 1:13:01 Kindergarten. God willing. 1:13:03 I want to ask, Habib. Every time I 1:13:06 finish giving charity, there is always 1:13:08 a feeling of lack or anxiety in my 1:13:11 heart. For example, "Oh, what if my 1:13:14 charity isn't accepted?""Oh, will I 1:13:17 have enough money left?""Oh, does the 1:13:19 person like it?" And various other 1:13:21 worries. What is that feeling called, 1:13:24 Habib? Thank you very much, Habib and 1:13:26 Ustadzah. 1:13:27 MashaAllah, jazakumullah khair. Amazing 1:13:29 . Amazing. Amazing. 1:13:31 Perhaps the summary, Bib? Yes. 1:13:32 Very excellent. Excellent. Excellent. 1:13:34 Who was that earlier? Mrs. Windina from 1:13:36 Doren Sawi. Jazakumullah khair. That is 1:13:38 extraordinary, Habib. This 1:13:40 is an amazing piece of advice for us 1:13:41 all. Jazakallah khair. When we want to 1:13:44 give charity, for example, there are 1:13:46 many, "Wow, will it be accepted by this 1:13:47 person?""Nah, uh, wow, will this be, uh 1:13:50 , lacking perhaps?""Like that." 1:13:53 Is it good? That is good, indeed, and 1:13:55 extraordinarily good. 1:13:57 We worship as best we can, as perfectly 1:14:00 as possible. And, uh, here, actually, 1:14:02 the one who is virtuous is not us when 1:14:05 we give charity. They are the ones who 1:14:07 are virtuous. If, for example, this 1:14:08 poor person doesn't accept our charity, 1:14:10 then it's void. There is no story of 1:14:12 charity reward. When someone accepts it 1:14:15 , then alhamdulillah, the charity is 1:14:17 finally fulfilled. 1:14:18 If no poor person wants to accept the 1:14:21 charity, then that charity will be void 1:14:23 . Where else are we to give charity if 1:14:25 people don't want it? So, the virtue is 1:14:27 not ours for giving. The virtue belongs 1:14:29 to those who receive. 1:14:30 Yeah. Yeah. Actually, they are the ones 1:14:32 who give us the reward. We give worldly 1:14:35 things, but they give the afterlife. 1:14:37 That is the reality. Correct. We give 1:14:39 the fleeting world. What is the return? 1:14:42 They give the afterlife. So that is why 1:14:43 the virtue isn't like that. So it's 1:14:45 strange if someone gives charity and 1:14:46 then is looked upon as, "Wow, I have 1:14:48 given charity." 1:14:49 It's not that he is the virtuous one, 1:14:51 actually. Fortunately, alhamdulillah, 1:14:53 he accepted it. Imagine if he didn't 1:14:54 accept it, then the reward is void, 1:14:56 there is no reward, there is no charity 1:14:57 story, right? Now, that's a good 1:14:59 perspective to have. This reminds us of 1:15:02 an amazing matter. Here, there once was 1:15:07 a man named, uh, Al-Athaimi, yes. 1:15:12 Al-Athaimi, he was an' abid, a 1:15:15 worshiper who was MashaAllah, a 1:15:17 dedicated worshiper. And he, what is it 1:15:21 called? Worked. Now, what was his work? 1:15:24 In our language, it's embroidering, 1:15:26 like embroidering clothes. He 1:15:27 embroidered with his own hands. He 1:15:29 embroidered like that every day. The 1:15:31 results of the clothes were sold, and 1:15:32 that was his daily work. And besides 1:15:35 worshipping with worship that was 1:15:37 extraordinary in devotion, humility, 1:15:39 and sincerity, he also, what do you 1:15:41 call it, worked by embroidering. One 1:15:44 day he embroidered a garment. Yeah. 1:15:47 After that, he brought it to the market 1:15:48 . Now, to this person, it was 1:15:50 embroidery that was very perfect to him 1:15:52 . He thought this would fetch, uh, a 1:15:55 high price. Yeah. 1:15:56 Because this embroidery was the best 1:15:58 embroidery. 1:15:59 When he went to the market and offered 1:16:02 the embroidered clothes to the person 1:16:04 who wanted to sell it, that person gave 1:16:07 him a low price. 1:16:08 Hm. 1:16:09 The Zahid was given a cheap price. 1:16:12 Yes. Yes. 1:16:13 He thought, "Why is it being bargained 1:16:15 so cheaply?" Even though this was 1:16:17 extraordinarily exhausting. Yeah. 1:16:18 So many days spent making this 1:16:19 embroidery. That was embroidery that 1:16:20 couldn't possibly have a mistake. 1:16:22 Yes. It should be perfect, but why is 1:16:25 it so cheap? 1:16:27 He said, "Sir, don't be like that, I'm 1:16:29 already exhausted." What is actually 1:16:31 lacking? 1:16:32 Yeah. 1:16:32 That gentleman explained it like this, 1:16:35 Sir. "Look at this embroidery, this 1:16:38 fabric, it's missing color, it's just 1:16:39 been done.""Oh right, this fabric is 1:16:42 thinner than the others.""It's not even 1:16:44 .""There are sewing errors, it's so 1:16:46 detailed." Yeah. 1:16:48 Yes, Sir. It seems it is priced like 1:16:50 this because of these flaws. What 1:16:52 happened, Ma'am? 1:16:53 H 1:16:54 that one here 1:16:56 crying, finally crying. The buyer was 1:17:01 even confused. 1:17:03 Why are you crying? Is it because I 1:17:05 didn't want to buy his work unless it 1:17:07 was at a low price? 1:17:08 He ended up crying instead. 1:17:09 He said, in that story, he was crying 1:17:12 so hard that the buyer said, "Okay, 1:17:15 okay, Sir.""Don't, don't, don't cry."" 1:17:16 I'll just buy it at a high price.""It's 1:17:19 okay.""Don't cry, don't be like that." 1:17:21 He said. 1:17:22 Crying when offered a low price, crying 1:17:24 . 1:17:24 Crying when offered a low price. 1:17:26 By a scholar. 1:17:27 Yeah. 1:17:29 Crying, not, that's not what he was 1:17:32 crying about, it's still a problem, 1:17:34 meaning whether you want a high price 1:17:36 or a low price? It's okay. Still a 1:17:39 problem. What I was crying about, 1:17:42 fabric, is that I have tried as hard as 1:17:44 possible to be perfect. 1:17:47 Yeah. 1:17:47 But it turns out there are so many 1:17:48 flaws. What I am crying about is, what 1:17:51 about my worship all these years that I 1:17:53 tried to make good? I thought it was 1:17:55 already good. 1:17:56 Later on the Day of Judgment, when 1:17:58 Allah examines, Allah is more 1:17:59 All-Hearing and All-Seeing than you. If 1:18:01 a human can examine and find flaws I 1:18:03 didn't know about. Things I thought 1:18:05 were not lacking. Turned out to be very 1:18:07 lacking. So what about my worship in 1:18:09 the afterlife? Allah knows better, He 1:18:12 knows better about the heart, He sees 1:18:14 more, oh, surely all these years of 1:18:17 worship will be a failure, that is why 1:18:19 he cried. 1:18:21 Oh Allah. 1:18:21 How amazing, that is why it is the 1:18:23 complete opposite of arrogance; if 1:18:25 arrogance is a person who prides 1:18:26 himself on his worship. 1:18:28 This is not feeling afraid, that his 1:18:30 worship is imperfect and has many 1:18:32 mistakes; this is the way of the 1:18:34 Gnostics. 1:18:35 MashaAllah, MashaAllah. 1:18:35 The more they worship, the more afraid 1:18:37 they are, not proud at all. Wow, that 1:18:39 is amazing, oh Allah, Habib. Amazing 1:18:42 story. Let us end it here, Habib, okay? 1:18:45 Yes. 1:18:46 So when it's at its most amazing point, 1:18:48 we close it so people miss it. 1:18:51 MashaAllah, brothers and sisters. My 1:18:53 deepest apologies to the brothers and 1:18:54 sisters whose questions haven't been 1:18:56 answered yet. Here we have Ibu Suratmi, 1:18:59 Bapak Fatoni, Ibu Aisyah, Ibu Hani, Ibu 1:19:02 Nurul, Pak Isnin, and...Wow, there are 1:19:05 so many. There is Ibu Nurjamah from 1:19:08 Singapore, Pak Femi in Tebet, and many, 1:19:12 many more that I cannot read one by one 1:19:15 . Jazakallahu khairan jaza. I hope our 1:19:17 brothers and sisters at home listening 1:19:20 can practice this and receive guidance 1:19:23 so that their deeds are accepted by 1:19:25 Allah Subhanahu wa ta'ala. May we be 1:19:28 granted a sincere heart and honesty 1:19:30 before Allah Subhanahu wa ta'ala in 1:19:32 carrying out all His commands and 1:19:34 avoiding His prohibitions. Alright. 1:19:36 Amen. And thank you very much, Habib, 1:19:41 for the explanation to the question. 1:19:44 Finally. Masyaallah, jazakallah khair, 1:19:46 Habib. 1:19:47 Oh Allah, I am still speechless about 1:19:49 the story that 1:19:52 Oh Allah, I worry if our worship all 1:19:54 this time has even been accepted. We 1:19:56 feel we have been perfect, waking up at 1:19:58 night, feeling exhausted, 1:20:00 but 1:20:01 it is nothing compared to that. 1:20:03 Masyaallah, brothers and sisters. And 1:20:04 Ondi, thank you very much. To the 1:20:06 cameraman and Anis Muhan, thank you 1:20:07 very much. And Ustaz, 1:20:10 I keep forgetting Ustaz Sobar. Ustaz 1:20:12 Sobar, jazakallah khair for joining us. 1:20:14 And to our brothers and sisters at home 1:20:16 listening, thank you very much. We will 1:20:18 return next week for our Tasawwuf study 1:20:20 . Still the same chapter, right, Bib? 1:20:22 The same part. Yes, 1:20:23 the same chapter, God willing, the 1:20:25 chapter on sincerity and dedication. 1:20:27 And brothers and sisters, I am Isa 1:20:28 Alkaf, signing off. Wassalamualaikum 1:20:30 warahmatullahi wabarakatuh. Goodbye. 
