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0:06 Sometimes a person gets bored doing 0:08 things routinely and continuously 0:10 without any variation or refreshment. 0:16 This is a natural thing because it has 0:19 become a part of human nature. And the 0:22 Prophet Muhammad, peace and blessings 0:24 be upon him, knew human psychology very 0:26 well. Even though he knew his 0:29 companions loved him dearly, he also 0:33 knew that they were human and could 0:37 feel weary and bored. And from Abdullah 0:43 bin Mas'ud, he would choose the right 0:45 time to advise us every few days for 0:48 fear of boring us. That is why the 0:56 Prophet did not constantly give lessons 0:59 and advice to them at every moment. 1:04 Such was his habit in delivering his 1:06 advice, and this was followed by his 1:09 companions, may Allah be pleased with 1:11 them. So, a religious speaker must be 1:15 clever in choosing the right time to 1:18 deliver lectures to the congregation so 1:20 as not to bore them. In the name of 1:41 Allah, the Most Gracious, the Most 1:42 Merciful. Praise be to Allah, and peace 1:44 and blessings be upon the chosen 1:45 Prophet, and upon his family and 1:47 companions, the people of truth and 1:48 loyalty. Peace be upon you, and Allah's 1:50 mercy and blessings. Brothers and 1:52 sisters who are blessed by Allah 1:53 subhanahu wa ta'ala. Welcome back to 1:56 our Sufism study program with me, Isa 1:59 Alkaf Ondi, and also Anis at the 2:01 operator desk. And as usual, brothers 2:05 and sisters who are blessed by Allah, 2:07 every Saturday morning we open the book 2:10 *Mahiyatut Tasawuf*, written by Habib 2:12 Umar bin Muhammad bin Salim bin Hafid, 2:15 which discusses the characteristics of 2:17 those who practice Sufism. And as usual 2:21 , we will study it with a teacher who 2:24 has joined us. Alhamdulillah, he has 2:27 finally arrived at the studio, Sayid 2:30 Ahmad Mustafa bin Syafa. Peace be upon 2:31 you, and Allah's mercy and blessings. 2:33 And peace be upon you, and Allah's 2:34 mercy and blessings. 2:34 How are you? Are you healthy? Are you 2:35 well? 2:36 I am well and healthy. Healthy. 2:37 Alhamdulillah. How was the trip earlier 2:39 ? 2:39 It was smooth, Habib. Alhamdulillah. 2:41 Alhamdulillah. Smooth, yes. This PPKM 2:43 has a bit of a silver lining. The 2:45 traffic has decreased. The traffic has 2:47 decreased. Masha'Allah. Alhamdulillah, 2:50 what chapter are we discussing today? 2:53 Yes, Habib. Today we are entering the 2:56 second sign, Habib. Yes, we have 2:58 already discussed the first one, the 3:00 introduction, that is 3:02 the definition 3:04 the definition of Sufism. Then the 3:05 difference between 3:07 Sufism, a Sufi, and a*mutasawwif*. 3:09 Yes. 3:10 After that, last week we entered the 3:13 first sign, the establishment of Sharia 3:15 knowledge. Yes. 3:17 That was it. Now, God willing, we will 3:19 enter the second sign, which is paying 3:21 attention to the purity of the heart. 3:24 Ah, Masha'Allah. 3:25 This is*ihtimam bil qulub wa sifatiha 3:28 wa a'maliha*. 3:31 So, brothers and sisters, what we are 3:33 discussing today is how a 3:35 characteristic of a person of Sufism is 3:38 to always pay attention to their heart 3:40 and its purity, and how to 3:43 maintain the deeds of the heart. 3:45 Masha'Allah. Masha'Allah. We discussed 3:47 this once before on the pulpit. 3:50 One of the deeds of the heart is 3:52 gratitude. 3:53 That is gratitude and patience; 3:54 patience and gratitude, hopefully we 3:56 can practice them more. 3:59 Alright, for brothers and sisters who 4:01 wish to ask or discuss via WhatsApp, 4:03 please use 08111999720. Remember, this 4:10 is WhatsApp only, it cannot be called. 4:13 If you want to call, please contact 4:15 0218451512. Once again, for brothers 4:21 and sisters who wish to send messages 4:23 via WhatsApp, please use the number 4:25 08111999720. Or you can call directly 4:31 to 0218451512. Alright, we invite the 4:36 Habib. Please, proceed to explain. 4:38 May Allah reward you with goodness. In 4:39 the name of Allah. Peace be upon you, 4:42 and the mercy and blessings of Allah. 4:44 Welcome to all of you. All praise is 4:46 due to Allah, Lord of the worlds. May 4:48 peace and blessings be upon the master 4:49 of the messengers, our master Muhammad, 4:51 and upon all his family and companions. 4:53 Glory be to You, we have no knowledge 4:54 except what You have taught us; indeed, 4:55 You are the All-Knowing, the Wise. 4:57 Indeed, You are the Relenting, the 4:58 Merciful. O Allah, O Opener, O 4:59 All-Knowing, O Opener, O All-Knowing. O 5:01 Opener, O All-Knowing, grant us an 5:03 opening, O Most Merciful of the 5:04 merciful. O Allah, there is no ease 5:06 except what You make easy, and You make 5:08 the difficult easy. O Allah, make it 5:10 easy for us and make it successful for 5:12 them. O Allah, we ask You for knowledge 5:15 and deeds, O Giver, O Wealthy. I seek 5:17 refuge in You, O Allah, from knowledge 5:19 that does not benefit, from a heart 5:20 that is not humble, from a soul that is 5:22 never satisfied, from an eye that does 5:24 not shed tears, and from a supplication 5:25 that is not answered. By Your mercy, O 5:27 Most Merciful of the merciful, O Most 5:29 Merciful of the merciful, O Most 5:30 Merciful of the merciful. (May it be an 5:34 opening). All praise is due to Allah. 5:52 All praise is due to Allah. Honorable 5:53 guests. We have discussed in several 5:56 previous meetings the matter of the 5:59 definition of Sufism. Now, Habib, all 6:02 those signs—the first, second, and 6:04 third—will surely keep referring back 6:07 to the definition. 6:08 It continues like that. That is why the 6:10 importance of the definition is 6:11 extraordinary, isn't it? Yes. 6:13 And, if I may, Sufism here is defined 6:16 as*husnul amal*, good practice, and* 6:19 ittishaf*, embodying that as a 6:22 characteristic, regarding what Allah 6:25 Ta'ala asks of us and what the Prophet 6:28 asks of us, and that is all*zawqan wa 6:32 tahaqquqan*, experienced through 6:34 spiritual taste and realized through 6:37 becoming one with it. From there, the 6:43 first sign emerges; surely, if we want 6:47 to make a certain matter our 6:50 characteristic or practice it in the 6:53 best possible way, we must first know 6:56 what we are practicing. Right? What 7:01 quality must we possess? Now, that is 7:03 where—what should I say? The 7:04 establishment of knowledge. Absolutely, 7:07 that is true. Yes, it is very clear 7:09 that without knowledge, we cannot 7:11 embody a characteristic, let alone 7:13 practice well. We cannot perform deeds, 7:15 let alone good ones. 7:17 That is true. Now, regarding what we 7:19 discussed last week about the 7:21 establishment of knowledge—and* 7:23 mashaAllah*, Habib, as stated in* 7:25 Az-Zubad*: "And knowledge is the 7:27 highest of deeds, and it is the guide 7:29 to goodness and virtue." Extraordinary. 7:32 Knowledge is the highest, the pinnacle 7:35 of 7:36 outer religious practices, yes. It is 7:39 higher than number one, which is 7:40 knowledge, Habib. That is why, in 7:43 several*athar*(traditions), it is 7:46 narrated that sitting to seek religious 7:49 knowledge, even once, whether in a 7:51 study circle, a*madrasah*, or a 7:54 boarding school, is better than 7:56 attending 1,000 funerals, visiting 7:59 1,000 sick people, praying 1,000* 8:01 rak'ahs*, or fasting for 1,000 days. 8:05 And it is truly extraordinary, sitting 8:08 where? In a study circle, in a circle 8:10 of knowledge. The merit is 8:12 extraordinary, Habib. Extraordinary. 8:15 Even Allah Subhanahu wa Ta'ala links 8:17 the testimony of the people of 8:20 knowledge with His own testimony. 8:22 Syahidallahu annahu la ilaha illa huwa 8:25 wal-malaikatu wa ulul-ilmi. So, there 8:29 are three equal parties. 8:30 First is the testimony of Allah Himself 8:32 . Syahidallahu, then the angels. Then 8:35 those who possess knowledge. The three 8:37 are aligned in witnessing that He is 8:40 the only God. How amazing. How amazing. 8:43 Amazing, Habib. The Prophet (PBUH) said 8:46 in his hadith, "The superiority of the 8:47 learned over the worshiper..." The 8:51 learned person, what do you call it... 8:55 is superior, and the worshiper is also 8:57 masyaallah, the one who is devout. But 9:00 if there are two, the learned and the 9:02 worshiper, clearly, the Prophet (PBUH) 9:04 said the learned one is superior. And 9:07 the worshiper is also amazing, but the 9:09 difference between the two is like the 9:11 difference between me, the Messenger of 9:13 Allah said, and the lowest among my 9:15 companions, from the companions of the 9:17 Prophet (PBUH). Who is the lowest one? 9:20 So-and-so. Between him and the 9:21 Messenger of Allah, which one is higher 9:22 ? Higher. Oh, it is very far. Do not 9:24 even compare them. Yes. They cannot be 9:26 compared. Well, likewise with the 9:27 matter between the learned and... 9:28 and the worshiper. La ilaha illallah. 9:31 So, masyaallah. Number one is indeed 9:33 knowledge; surely, without knowledge, 9:36 we cannot go anywhere. Man yuridillahu 9:40 bihi khairan yufaqqihu fid-din. Indeed, 9:42 subhanallah. Knowledge is a sign of 9:44 goodness. A sign of goodness. And vice 9:47 versa, Habib, if Allah Ta'ala does not 9:48 want to grant someone goodness, they 9:50 will surely be distanced from knowledge 9:52 . True. It is just that here, Habib, 9:56 this is amazing. Regarding the 9:58 understanding of knowledge, what is it? 10:02 We touched upon it last week, what the 10:05 standard of knowledge is, which we then 10:07 referred to the book titled Fathu 10:09 Bashairil Ikhwan by Al-Habib 10:10 Abdurrahman bin Abdullah Bulfaqih. 10:16 There, he explains the minimum level 10:18 for someone to tread the path of Allah, 10:20 what knowledge they must possess, and 10:22 so on. From the perspective of 10:25 jurisprudence, the auxiliary sciences, 10:27 the complete tafsir and hadith, as well 10:29 as the science of creed. Then, after 10:31 those circles of knowledge, there are 10:34 four circles. The circles of Islam, 10:36 iman (faith), ihsan (excellence), and 10:39 irfan (gnosis). 10:41 Oh, that is true, and he discusses that 10:42 in the second circle, the circle of 10:44 Islam in all aspects. Now, here, just 10:47 like we said earlier, what kind of 10:49 knowledge is it anyway? This is a 10:51 matter discussed at length by Imam 10:53 Ghazali. At length, in the chapter on 10:58 knowledge in Ihya Ulumuddin. In Ihya 11:02 Ulumuddin. 11:02 It is extensive. So, many of these 11:05 definitions have...what do you call it? 11:09 Changed from the understanding during 11:11 the time of the Messenger or the 11:13 companions. Among them, regarding this 11:16 knowledge, because this is amazing, 11:19 Habib. Among them is the matter of fiqh 11:21 (jurisprudence), which is one of the 11:23 most important sciences for someone to 11:25 tread the path of Allah Subhanahu wa 11:27 Ta'ala. If we understand what fiqh is 11:30 ...It is learning how to practice the 11:32 sharia, the procedures. 11:35 From the aspect of purification, 11:37 especially ablution, then prayer, up to 11:39 matters of commerce, marriage, and 11:41 criminal law. Wow, that's our 11:44 understanding of fiqh matters. Okay. 11:48 Our understanding of tawhid, right? 11:51 What is tawhid? Well, tawhid is when we 11:54 study the science of the 20 attributes 11:56 of Allah, or how the proofs for each 11:59 attribute are derived, right? 12:01 Proofs, whether naqli (scriptural) or 12:04 aqli (rational), regarding doubts. What 12:06 if it's a doubt, what does that mean? A 12:07 doubt is 12:07 a doubt is 12:08 what? 12:09 Among 12:10 yes, matters that, what is it, become a 12:11 problem. 12:12 A problem. 12:13 This is a problem. How do we answer it? 12:15 Yes. How do we answer it, like that. 12:17 Right. That is what we understand. Now, 12:21 these terms discussed by Imam Ghazali, 12:23 there are actually many changes that 12:25 occurred in those terms which didn't 12:28 exist in the Prophet's time, peace be 12:30 upon him. Or the terms were used for 12:33 other things. Among them is this fiqh. 12:36 Right. That's why it shifts from the 12:38 verse, from the verse what, based on 12:40 the verse "yufaqqihu.""Yufaqqihu 12:43 fid-din." What does it mean? "Yaqihu," 12:45 taught fiqh, and what is fiqh called? 12:49 Understanding, right? By linguistic 12:51 definition, fiqh is understanding. 12:54 Now we see the Prophet, peace be upon 12:56 him, when there was a Bedouin, a 12:59 companion, mashallah, he was a Bedouin 13:02 who finally prayed with the Prophet, 13:04 peace be upon him. In that prayer, the 13:07 Prophet, peace be upon him, recited 13:09 Surah Az-Zalzalah. At the end of the 13:14 surah. 13:19 This companion screamed, he had just 13:21 heard this surah for the first time. Ah 13:23 , he screamed. Mashallah, Habib. 13:27 What made 13:28 amazing, it really is extraordinary, 13:29 Habib. Those last two verses are truly, 13:31 wow, they are a summary of everything. 13:34 Whoever does, what is it, a good deed 13:36 even if it's small, surely he will see 13:38 the result. Likewise, what is it, a bad 13:41 deed, he will see the result. This 13:43 companion screamed. When the prayer was 13:47 finished, the Prophet asked, "Who 13:48 screamed earlier?""Is it this man, O 13:50 Messenger of Allah?" Now, Habib, there 13:52 is a cool statement here. "Faqiharjul, 13:57 faqihar rajul." This man, oh, this is 14:00 the Prophet's testimony. He got a title 14:03 immediately. 14:04 Received from the Messenger of Allah. 14:05 Recognition from the Messenger of Allah 14:07 . A testimony. 14:08 He is a jurist, if we put it that way. 14:11 Or "faqih," that man has understood, 14:13 right? "Fahima," that person has 14:14 understood. 14:16 Oh, which book did he memorize? How 14:18 many years was he with the Messenger of 14:18 Allah? No, he just arrived yesterday. 14:20 Just 14:21 just embraced Islam. Just arrived 14:23 yesterday. That was his first time 14:24 praying with the Prophet, peace be upon 14:25 him. But the Prophet immediately gave 14:26 him a testimony, what is it? 14:27 Recognition. Wow, this is a faqih. 14:31 A faqih. "Faqihar rajul." Now, here 14:35 Imam Ghazali draws a lesson from this 14:38 hadith and this is also, what is it? 14:42 The circle of, what is it, jurists in 14:44 the time of the companions, was very 14:46 countable, countable on one's fingers. 14:49 The ashabul 'ifta, those permitted to, 14:52 what shall we call it, issue fatwas 14:54 among the companions were few, but all 14:56 companions, masha'Allah, were actually 14:59 fuqaha (jurists). That is why the term 15:03 fiqh, Habib, according to Imam Ghazali, 15:07 in the past referred to one's 15:09 contemplation and understanding of the 15:13 essence of the Qur'an. Like earlier, 15:17 the term "Faqih Rajul" was what was 15:19 used in the first and second centuries, 15:22 and the word "fiqh" did not exist. 15:25 However, it was changed at the 15:27 beginning of the third century and 15:29 remains so until now. Ultimately, the 15:31 initial term used for fiqh was actually 15:33 called fiqh al-batin (inner 15:34 jurisprudence). Yeah. Well, the 15:36 understanding regarding the heart 15:39 is what is interpreted as, what is it? 15:41 Faqih. 15:43 Faqih in the time of the companions, 15:45 two argitib 15:48 or ajib (amazing). 15:49 So, for example, if ittisas or 15:53 attribution, can it be interpreted as 15:56 attributing meaning? For instance, we 15:58 interpret charity as 16:00 a lesson in generosity. 16:02 Yeah. 16:03 And so on. Is that so? What is the 16:05 difference? Ajib. Actually, this is 16:06 deeper, Habib, what is it? Attributing, 16:10 interpreting, absorbing, and what shall 16:14 we call it, embodying. Yeah. 16:17 Yeah. Charity with what? What is it 16:21 called? Our attributions of charity. 16:22 Actually, charity isn't the, it's not 16:25 the medium, right? The medium of 16:26 charity is us giving something. Among 16:29 the mediums of charity is a smile. 16:30 Right. Right. How you embody that 16:33 generosity, whether through ways of 16:38 giving, smiling, or praying for others. 16:41 Yes, like that. Great. 16:43 So 16:45 decorating it. 16:45 Correct. Correct. Decorating, making it 16:48 a habit. And at the end of that 16:51 definition, isn't it what is called? 16:53 Really 16:54 truly absorbing and embodying, becoming 16:56 one with that trait, 16:58 so that their acts of worship influence 17:00 their life, 17:01 ta'an toban, it has already become, 17:04 what do we say, their nature, Bib. 17:07 So there is no sense of coercion or 17:09 burden in the story. 17:13 Maybe that is what is interpreted as " 17:15 inna as-salata tanha' an al-fahsha'i 17:17 wal-munkar." 17:18 Allahu Akbar. 17:20 Indeed, prayer prevents us from 17:22 shameful and evil deeds. Many people do 17:25 not have this attribution in their 17:27 worship, so they pray, 17:29 but they haven't been able to leave 17:31 matters of 17:33 immorality because there was no 17:34 attribution earlier. 17:36 Jamil, jamil jiddan (very beautiful). 17:38 And indeed, what is it? Well, that was 17:40 it, when they treat prayer as a burden, 17:42 for example, yeah. 17:44 It won't be effective, in this language 17:46 , if it hasn't been made 17:48 a personal criterion, when they make it 17:50 their personal criterion, they have 17:52 tasted it, they have absorbed it, made 17:54 it their delight; they have tasted the* 17:56 dhawq*(taste) of that prayer. Now, here 18:00 they are truly characterized by it, 18:02 the truth. Now, the benefits of that 18:05 deed arise. 18:07 It prevents shameful and evil deeds. 18:10 Fasting is also a shield. 18:12 Those are all the benefits of outward 18:15 deeds that need to be absorbed first, 18:17 then their benefits will arise. 18:20 Okay. Masha'Allah. 18:22 So, Bib, this is a story that is still 18:24 still being revisited, as we would say. 18:27 Right. Now, this, Habib, from that 18:29 knowledge. 18:31 When someone is already 18:32 well-established in knowledge, well, 18:34 masyaallah, their outward knowledge of 18:37 Sharia is already amazing. And that is 18:41 actually what a Sufi expert is like; we 18:43 discussed this last week, right? When 18:47 Al Habib Amar wrote this book and made 18:49 it the first sign, well, many scholars, 18:51 um, what do you call it, commented. 18:55 surprised. 18:55 Surprised that, "Habib, is it really 18:58 true that a Sufi expert must be 19:00 knowledgeable?" Not just knowledgeable, 19:02 they must be well-established in their 19:03 knowledge. Yes, that's correct. It has 19:05 to be like that. Is that really the 19:06 case for ahlul tasawuf (Sufis)? If 19:07 that's the case, then there are many 19:09 people who call themselves Sufis but 19:10 are far from meeting this requirement. 19:15 So, Habib is indirectly excluding them 19:17 from the circle of Sufism, then. Habib 19:19 said, well, that is exactly the point, 19:21 that is the point. 19:21 That is indeed the intended meaning. 19:23 Ready. In a way that Sufism isn't made, 19:26 what do you call it, um, easy to, what 19:29 ... 19:30 achieve. 19:30 Achieve, it's not easy for people to 19:33 just claim to be 19:34 um, a Sufi or a mutasawif (Sufi 19:36 practitioner) because the first 19:37 requirement is their Sharia knowledge 19:39 must be 19:39 must be strong. 19:41 Must be strong, as the Imam, Al-Habib 19:45 Abu Bakr bin Abdullah al-Attas said: " 19:48 Maaha musyahid siwa min alf wahid." 19:54 Matters like this, the essence of Sufi 19:57 knowledge or ainul haqiqah that we 19:59 discussed at the beginning, is 20:00 ilm-ul-yaqin, ain-ul-yaqin, and 20:02 haqq-ul-yaqin, that is ainul haqiqah. 20:05 Um, if we present the percentage of all 20:09 beings, um, what percent is it? Um, not 20:12 even from all beings, but from the 20:14 Muslims. 20:14 Yeah. 20:15 Ainul haqiqah maha musyahid. No one is 20:19 truly capable of fully internalizing 20:21 and reaching that degree of musyahadah 20:24 or ainul yaqin, except for min sab'in 20:26 alf wahid. For every 70,000 people, 20:31 only one. 20:32 Hmm. 20:33 Hmm. Every 70,000. 20:35 One. 20:35 One. One out of 70,000. Well, that's 20:38 the percentage. 20:39 That's why it is very rare. 20:40 Very rare. Allahu Akbar. Istiwa min 20:44 wahid. Allahu Akbar. B 20:47 Hopefully, many of the listeners. 20:48 Ya Karim, all of them, insyaallah. Ya 20:49 Allah, natana natana. 20:51 There are people who get told this. 20:53 Some people get criticized, "Oh, this 20:55 guy is a Sufi," and all sorts of things 20:56 . "Wow," they say, "Alhamdulillah, he 20:59 is grateful." Bib, many people think 21:01 that is an insult. It is an 21:03 extraordinary compliment. 21:06 Oh, ya let ya. Hopefully, that sentence 21:09 is true. Hopefully, it becomes a prayer 21:10 . I want to be like this Sufi. Um, well 21:14 , like that. Ya, I want to be like that 21:18 because it is a high degree, they say, 21:21 well, masyaallah. 21:23 Now we will enter the second sign. The 21:26 second sign, Habib. Now this is truly a 21:28 distinct characteristic of the Sufi 21:29 experts. It is very clear, indeed, if 21:32 we sit with them, the ahlut tasawuf, 21:34 surely the thing that is paid attention 21:36 to is 21:36 ihtimam. 21:37 ihtimam bil qulub. Um, what is that? 21:40 How they truly, truly, truly pay 21:43 attention to matters of the heart. 21:46 Heart. How to wash, what do you call it 21:49 ? Cleaning it, what do you call it? Um, 21:52 the ways, the methods, what are the 21:55 signs of having a heart disease, like 21:57 that. Right, masyaallah. That is indeed 22:01 a hallmark of Sufi scholars, Bib. Uh, 22:05 if we read here, 22:06 bismillahirrahmanirrahim. Asimah 22:08 ananiah, yes. Asimah, the second sign. 22:12 ihtimam bil qulub wasifatiha wa 22:15 ahwaliha. lil haqqi subhanahu wa ta'ala 22:21 mahallun kan. Habib said the second 22:26 sign is ihtimamuhum bil qulub, how they 22:28 truly pay attention to the purity of 22:30 the heart. 22:35 And also its qualities, paying 22:36 attention to the attributes of the 22:37 heart. Whether there are traits that 22:41 are, what is it, positive or negative, 22:44 all of it is discussed. Now, that’s 22:47 why, what is it called? Like Imam 22:50 Ghazali, there is a matter called 22:51 muhlikat (destructive traits), there 22:52 are also munjiat (saving traits). Yes, 22:54 muhlikat and munjiat. 22:57 There are matters of bad traits that we 22:59 are obligated to cleanse our hearts 23:01 from. Uh, jealousy, what else? Hatred, 23:05 arrogance. Showing off, all of these 23:09 are matters of the heart that must be 23:12 cleansed and replaced with good 23:14 character. Yeah. 23:16 Uh, what about munjiat? Humility, right 23:20 ? Generosity, all of these are relative 23:23 to the feeling of fear (khauf) and hope 23:26 (raja) towards Allah Ta'ala, as well as 23:29 honesty and sincerity, these are all of 23:32 the heart. And this is the meaning of " 23:36 wa sifatiha wa ahwaliha", including the 23:37 actions of the heart. Right. Then also 23:41 "wa tazyinuha lil haqqi subhanahu" and 23:43 how we adorn it. The "it" refers back 23:47 to the heart, for us to present to 23:51 Allah Ta'ala. Tazyinuha lil haqqi 23:53 subhanahu wa ta'ala. Why? Because it is 23:56 the place...Because the heart is where 23:59 Allah looks. Right. So if we, what is 24:02 it? Adorn the heart, does Allah really 24:05 look here? 24:06 It is known in the hadith: "Inna Allah 24:08 la yanzuru ila ajsamikum..." Now, that 24:15 is very clear, Allah looks at the heart 24:18 , this...this is amazing, the heart. We 24:24 briefly discussed this matter of the 24:26 heart at the beginning of our 24:28 introduction, many people think this 24:30 matter of the heart is just, well, nice 24:32 . Some even think it is just a matter 24:35 of "it would be nice." They don't know 24:38 this is an obligation. Some think 24:40 it’s just a sunnah. 24:43 Even some think it’s not even a 24:44 sunnah. Just something that is 24:45 appropriate. It’s beautiful if you 24:47 have it. If you don't, it’s okay. 24:49 Not a sunnah. No. It’s not just " 24:51 appropriate," nor is it merely a sunnah 24:53 . It is an obligation. It is a person's 24:55 obligation to cleanse their heart from 24:57 arrogance, pride, showing off (riya), 25:00 and self-admiration (ujub). And envy, 25:02 that is an obligation that must 25:04 actually be pursued. 25:06 And amazingly, regarding the heart, 25:09 Habib, worship of the heart is greater 25:12 than physical worship. 25:15 And conversely, sins of the heart are 25:18 worse than physical sins. 25:21 Lailahaillallah. Indeed. That’s why 25:25 it is said, "Envy consumes good deeds 25:27 just as fire consumes wood." The sin of 25:31 envy, this matter of the heart, is a 25:34 very negative thing; it's a sin that 25:37 impacts other good deeds as it gnaws 25:40 away at them. 25:43 Gnawing away at other deeds just as 25:45 fire consumes firewood, as the Prophet 25:47 (peace be upon him) said. 25:48 Now, outward sins don't have that kind 25:51 of negative impact. But inward sins— 25:54 matters of the heart like envy—have 25:56 such an impact. Okay. What is another 26:00 example like this? Al-kibr, arrogance. 26:02 Arrogance is a sin with a major impact. 26:06 Jannahiqah. "One will not enter 26:10 Paradise if, in their heart, there is 26:12 even an atom's weight..." 26:13 Allah. "...of arrogance." 26:17 Wow. Any other sins? My goodness, this 26:21 sin. This is truly severe. How can a 26:24 matter of the heart prevent one from 26:26 entering Paradise? As long as there's a 26:29 little bit of arrogance, it's just not 26:31 possible. Ah, I see. Lailahaillallah. 26:34 That's why the impact of sins of the 26:36 heart is so great. It has a more 26:38 powerful impact than physical sins. 26:41 And actually, physical sins are just an 26:44 outlet for these sins of the heart. 26:47 It is. Habib. But many people think 26:51 like this, "It's fine if I commit these 26:52 sins, as long as my heart is clean." 26:55 Now, 26:55 does 26:56 our behavior affect our hearts? 27:00 Crazy. 27:01 Wow, that's a common mistake, B. Many 27:04 are wrong. "It's fine to steal.""The 27:07 important thing is that I am merciful 27:09 to the poor." 27:11 Aji. There is a lot of misunderstanding 27:13 , Habib, regarding a clean heart. 27:15 Yeah. If your heart were truly clean, 27:17 it would prevent you from committing 27:19 these sins. For instance, if you see 27:22 something inappropriate but your heart 27:24 doesn't lean toward it. 27:25 Eh, 27:26 if the heart doesn't lean, you wouldn't 27:28 even glance. 27:29 Like that. 27:30 Like that. A clean heart. If your heart 27:33 is clean, you definitely wouldn't step 27:35 into this matter of sin. 27:37 True, that. That's why we can't really 27:40 claim it. We shouldn't be concerned 27:42 with judging other people's hearts. But 27:44 one cannot claim that their heart is 27:46 clean 27:47 while it contradicts their deeds. 27:50 It's impossible, Bib. 27:51 Impossible. 27:52 There is no such thing. 27:54 Bad deeds are a reflection of a bad 27:56 heart. True. Good deeds are a 27:59 reflection of a good heart. It goes 28:01 like this, Habib. The reality of it is 28:04 a circle. So, how does it work? The 28:06 first thing that appears in the heart 28:09 is a passing thought. Just a passing 28:11 thought. Now. Is it good or bad? That 28:15 thought is manifested through action. 28:19 The impact of that action returns to 28:21 the heart. 28:22 And it keeps spinning. For example, 28:25 when a good thought comes to someone, 28:27 in their terms, it's called a 'khatir'. 28:30 A divine thought (khatir rabbani) or an 28:32 angelic thought (khatir malaki). That 28:34 good thought in the heart is manifested 28:36 through acts of worship. I 28:39 the impact of that positive act of 28:40 worship returns to the heart. 28:43 So the heart becomes bright. 28:44 The heart gets brighter, the spirit for 28:46 worship increases, it impacts their 28:48 deeds, they worship again, which in 28:50 turn makes the heart even brighter, and 28:52 it keeps spinning like that. Hmm. My 28:54 goodness, it's the same the other way 28:55 around. When there is a satanic or 28:59 base-desire thought (khatir nafsani), 29:01 the ego or Satan whispers, and then 29:03 they manifest it through sin. Yeah. 29:06 That's the negative impact, darkness. 29:08 Back to where? Back to the heart again. 29:11 Well, it's known in the hadith, what is 29:12 it called? Uh, nuqta sauda. When 29:15 someone sins or lies. Well, uh, then 29:18 what happens? Their heart gets stained 29:20 with a black dot. And it keeps getting 29:23 blacker until it becomes "hatta 29:25 yaswadul qalb," until the heart becomes 29:27 black, which means it shows that the 29:29 impact of outward deeds also affects 29:31 the heart, and that negative impact on 29:33 the heart is darkness, which produces, 29:36 what, a desire to sin again. 29:38 That sin has a black impact on the 29:40 heart again, and it keeps cycling in 29:42 that darkness, always darkness, it's 29:44 difficult, isn't it? Yes, it is 29:46 difficult, and how does one break out 29:48 of this circle, this endless loop? 29:50 Yeah. Yeah. 29:51 Bad thoughts are acted out in deeds. 29:53 Deeds have a negative impact on the 29:55 heart. It becomes black. Well, that 29:56 blackness of the heart sparks more bad 29:58 thoughts. Then it's acted out in sinful 30:00 deeds, it keeps spinning. How can 30:01 someone get out of that circle? Well, 30:03 that is the task of the masters of 30:05 Sufism. 30:06 Bringing someone out of that circle of 30:08 darkness, what's an example? By looking 30:11 at the saints of Allah. That is one way 30:13 , among others, to look at or be looked 30:16 at by a wali, someone close to Allah 30:18 Subhanahu wa ta'ala. Only when a " 30:20 nafhah"(breeze of grace) from the 30:21 graces of Allah comes can they exit 30:22 that circle. If not, it will keep 30:24 spinning. That's why when people do bad 30:27 deeds and they claim it's fine as long 30:29 as the heart is clean, that's 30:30 contradictory. How does that work? Why 30:34 can't they break out of that circle? 30:36 Faith is a circle of goodness that 30:38 keeps spinning, deeds are a 30:40 manifestation of a good heart, or a 30:42 circle of evil. Bad deeds are a 30:44 manifestation of a bad heart. A good 30:46 heart but bad deeds, how does that work 30:48 ? No. No. It doesn't make sense. 30:50 If you look at them online, does it 30:52 count? Watching online, since we're 30:54 under PPKM, does it have an influence? 30:57 Insha'Allah. Masya'Allah. You. 30:59 No, it's fine. 31:00 Yes. Correct. 31:02 It can, Insha'Allah, looking at 31:03 righteous people. Looking at righteous 31:05 people. 31:06 And sympathy, being fond of them, that 31:09 is a 31:10 uh, attraction to pull someone out of 31:13 that circle of darkness. 31:16 Allah. 31:17 Oh, there are many, Bib. Who discusses 31:18 it? Is it Haddad? Uh, Abdullah bin 31:20 Haddad discusses it in his book, "Adab 31:22 Suluk al-Murid." That's the first 31:24 chapter. 31:24 First chapter. 31:25 The first chapter is about "bait"(the 31:26 spiritual bond). 31:27 About what? 31:28 Bait. How one...Well, it's also 31:30 discussed there, how to attain that " 31:32 bait." 31:34 Sometimes it comes on its own, that " 31:35 bait." Sometimes the most pleasant way 31:37 is by being close to people. 31:39 Mujalasah (sitting with them). 31:39 Mujalasah with the righteous. 31:41 Masya'Allah. You. 31:42 Masya'Allah. Yes, Allah. Oh, that's why 31:44 in the hadith. 31:45 Na'am, your hearts and your deeds. 31:48 Allah and deeds. Not just the heart 31:49 alone. Don't forget the practice. 31:51 Just the heart, that's a mistake. Well, 31:52 many people end up like this, even 31:55 worse, to the point where they abandon 31:57 their deeds. 31:59 Yes. Abandoning deeds, it's not just 32:01 optional deeds, even obligatory ones 32:02 are abandoned. Wait, how can that be? 32:03 The important thing is the heart, right 32:04 ? Well, how do you explain that? Yes. 32:07 If the heart is right, surely the deeds 32:09 are also right. 32:09 Yes. 32:10 Meaning, for example, people say, "the 32:13 important thing is to stay mindful."" 32:16 The important thing is that the heart 32:17 is already absorbed in God." And so 32:19 eventually they don't pray, right? 32:22 Eventually, they sin. It’s confusing, 32:26 how does that work? How can someone be 32:29 so absorbed in God that they stop 32:30 praying? Oh my. If they say that, 32:35 that's why this happened. Now, this 32:37 type of deception, Habib. What does 32:39 this type of deception stem from? It 32:41 stems from the lack of the first 32:42 requirement. Or the breadth of 32:44 knowledge I mentioned earlier, 32:46 this issue of knowledge. 32:48 If he is well-grounded in knowledge, it 32:50 wouldn't happen. Even if that kind of 32:52 worry came, he could fend it off. Like 32:54 the story of who? Sayyidina Abdul Qadir 32:56 al-Jilani. 32:59 What happened? He was doing dhikr. 33:04 Masya Allah, a light appeared. 33:07 H 33:07 The light was huge. Oh, masya Allah. 33:11 This is amazing. There was a voice from 33:13 that light. It said, "O my servant 33:15 Abdul Qadir, I have truly lifted the 33:17 obligation of prayer from you." Like 33:20 that. "You are my perfect servant," and 33:23 all sorts of things. "In the end, I 33:26 lift the obligation of prayer from you. 33:27 " He immediately understood, "Ikhsa ya 33:31 aduallah.""Be gone, you enemy of God." 33:35 Aduallah. That light changed from light 33:37 into darkness. Eventually, 33:39 it was revealed that it was a devil in 33:40 disguise. 33:41 Ya Allah. He said, "If prayer could be 33:43 lifted, the one most deserving of it 33:45 being lifted would be the Prophet 33:47 Muhammad." 33:48 H 33:48 He is nobler than everyone. But was the 33:51 obligation of prayer ever lifted from 33:52 the Prophet? Not even once, never. 33:55 Now, 33:55 if there were a lifting of the 33:56 obligation of prayer due to the purity 33:58 of the heart, 33:59 Yeah. 34:00 The Prophet would be the one deserving 34:01 of it being lifted. The Companions 34:02 would be the ones deserving of it being 34:03 lifted. But there is no story of the 34:05 Prophet, the Companions, or others not 34:07 praying because of purity or being 34:09 absorbed in God. There is no such story 34:11 . Now, that's from the first 34:13 requirement, people can fend off such 34:15 worries, Habib. Worries or the 34:17 deceptions of the devil. And indeed, 34:19 people are easily fooled if they aren't 34:21 fortified with knowledge. 34:22 It's easy to be lied to. 34:26 Whether seeing lights or especially 34:27 dreams. Wow, really. Right? Especially 34:30 in chapters on Sufism, they talk about 34:32 dreams. Because of the lack of the 34:34 first requirement, they take these 34:36 dreams and act on them here and there. 34:39 Why? "I had a dream." Look. Then, 34:43 because of a dream, they end up taking 34:45 people's rights. 34:46 Because of a dream, they end up 34:47 accusing people. That is incredibly 34:49 common. Because of the lack of the 34:50 first requirement. 34:50 True. 34:51 There is none. They don't know that 34:53 dreams cannot be applied to the outward 34:55 Sharia. Not at all. Just keep the dream 34:58 between you and God. If you can, don't 35:00 even tell anyone about it. 35:02 Uh, especially when posted. 35:07 Right, like that. That was the first 35:08 requirement earlier. Yeah. Where does 35:10 this return to? To the discussion on 35:11 purifying the heart, Bib. Yes, that's 35:13 why it's important, you know. So, there 35:15 is a balance between excess and 35:16 deficiency; some go overboard, others 35:18 don't do it at all. Some are obsessed 35:21 with the heart, saying the heart is all 35:22 that matters. Oh, they forget to do 35:23 good deeds. 35:23 Oh dear. 35:25 Some say, no, that's not it, never mind 35:26 the heart stuff. What matters is that 35:27 we do these deeds. Just do it, no need 35:29 to worry about the heart. Ah, that's 35:31 wrong too. 35:31 Yes, yes. So, find the middle ground. 35:33 Both are important and must be paid 35:34 attention to. Paying attention to the 35:37 heart is crucial because it is the 35:38 source of all deeds. All deeds 35:40 originate from the heart. Uh, heart 35:42 diseases must be cleaned; it's an 35:44 obligation. And worship of the heart is 35:46 greater than outward worship too. Its 35:48 sins are worse than outward sins. God 35:50 forbid, but we shouldn't forget while 35:53 ... 35:55 deeds. Deeds are also important. It's a 35:58 lie to claim the heart is pure if the 35:59 deeds are not right. So, both must go 36:01 hand in hand. Good. Subhanahu wa taala. 36:06 Mahallah. Because the heart is, uh, 36:09 where Allah Ta'ala looks. A place, the 36:12 place of Allah Ta'ala's gaze. And this 36:15 is a demand of that ihsan earlier. 36:18 Now, what is ihsan? Yes, that's why 36:20 every sign returns to the definition. 36:23 Walika matad ihsan. And this is a 36:25 demand of the term al-ihsan. What is 36:27 ihsan? It was defined at the beginning 36:29 that Sufism is ihsan, husnul amal, 36:32 good practice. Among the symbols of 36:37 good practice is paying attention to 36:39 the heart. Now, that's ihsan, the 36:42 Prophet said, "Al-ihsan, an ta'budullah 36:44 ka'annaka..." Well, it's discussed 36:46 directly here. 36:48 The Prophet Muhammad, peace be upon him 36:50 , said "Al-ihsan." What is ihsan? "An 36:53 ta'budullah." You worship Allah as if 36:56 you see Him. As if you are looking at 36:58 Him. We discussed this at the beginning 36:59 , what is it called? Ainul yaqin. 37:01 H. 37:01 Ainul yaqin or musyahadah. 37:03 Musyahadah. "Fa-illam takun tarahu." If 37:05 you are unable to act as if you see Him 37:08 when you worship. "Fa-innahu yaraka." 37:10 Know that Allah Ta'ala is always 37:13 watching you. 37:14 That is called maqamul muraqabah. 37:16 Right, muraqabah first, then musyahadah 37:19 . 37:20 This. So we look at this al-ihsan. 37:22 Ihsan is a matter of the heart, Habib. 37:25 What is ihsan? Is ihsan praying 100 37:26 rak'ahs? No. Is ihsan fasting for so 37:28 many days? No. No. No. Ihsan is you 37:31 worshiping Allah in any form. Whether 37:34 it's prayer, fasting, charity, smiling, 37:36 teaching, working, those are all 37:37 worship. How do you achieve ihsan while 37:39 you are performing that worship? " 37:42 Ta'budullah ka'annaka," as if you see 37:44 Allah. 37:45 Tamam. "Fa-illam takun." If you can't, 37:48 then just be aware that Allah Ta'ala is 37:49 always watching you 37:51 in whatever worship you do. 37:53 Now, this is a matter of the heart, 37:54 Habib. A matter of the...A matter of 37:56 the heart. Ihsan is a matter of the 37:58 heart. Lailahaillallah. So that's why 38:01 here, the pillar of ihsan is actually 38:04 100%paying attention to the heart. Now, 38:07 here is the well-known hadith narrated 38:10 by Ahmad, Bukhari, Muslim, Ibn Majah, 38:12 An-Nasa'i from Abu Hurairah, and also 38:14 from Umar. Right. 38:17 There is a wonderful meaning here that 38:20 we discussed some time ago. Al-ihsan, 38:24 anta'budallah. Ihsan is that you 38:26 worship Allah as if you see Him. This 38:28 is musyahadah, a high level. 38:30 If you cannot, fa-illam takun. If you 38:32 cannot, here it is at the lower level. 38:33 Fa-innahu yaraka. 38:34 Feeling watched. 38:35 Yes, feeling watched. This is a really 38:38 cool understanding, truly cool. It was 38:41 cited by Sheikh Abdullah bin Ahmad 38:44 Basaan in his book. Actually, there are 38:48 many understandings from the earlier 38:50 Sufi scholars. It's not, this is 38:53 actually not musyahadah. Then below it 38:58 is muraqabah. No. This is actually 39:00 higher. The Prophet, peace be upon him, 39:02 first starts with musyahadah. An 39:05 ta'budallah ka'annaka. But look, there 39:07 is ka'annaka, as if 39:09 you see Him. This is musyahadah. 39:12 Fa-illam takun tarahu, fa-innahu yaraka 39:14 . Oh, muraqabah is below it. No, no, no 39:16 , this is actually above musyahadah. Oh 39:18 , is it not muraqabah? Now, let's 39:21 return to the actual pattern. The 39:24 pattern of this hadith sentence. 39:26 Fa-illam takun, if we understand it as 39:28 when you are unable to see Him, unable 39:30 to see Him. Ah, lam takun tarahu, 39:34 unable to see Him. The answer is 39:37 fa-innahu yaraka. This means the fa is 39:39 answered by fa-innahu yaraka. Know that 39:41 , therefore know that Allah Ta'ala 39:43 is watching you. But this second 39:45 meaning is not like that. Fa-illam 39:48 takun. Oh, he says fa-illam takun. So 39:53 when you have annihilated yourself, it 39:57 means the answer, tarahu, becomes the 40:00 answer. Then you will see Him. 40:04 Allah. 40:05 A pause here, a pause in the sentence. 40:07 So fa-innahu yaraka is like a different 40:09 sentence. Allah Ta'ala is always, but 40:11 the condition and the answer in Arabic 40:13 grammar, where is the conditional verb? 40:15 Fa-illam takun is the conditional verb. 40:18 The answer to the condition is tarahu; 40:20 when you are unable, when you have 40:22 annihilated yourself, then you will 40:24 directly see Him. Is this above the 40:26 previous station? If the previous one 40:29 was anta'budullah ka'annaka, you 40:32 worship Allah as if. There is an "as if 40:35 " here, you see Him. 40:37 But when you have annihilated yourself, 40:40 then you will truly see Him. 40:44 Annihilating. 40:45 Yes, that's it, Habib. Ah, this is a 40:48 long discussion. 40:49 What is the point? Annihilating the 40:51 self. Annihilating our self, only then 40:53 will we witness the greatness of Allah 40:55 Subhanahu wa ta'ala. Fa-innahu yaraka. 40:59 What is that addition? Fa-illam takun 41:01 tarahu. It's just that there is a 41:02 slight difficulty here in terms of 41:04 Arabic grammar. In grammar, Habib, this 41:06 is a majzum conditional verb. Yes, 41:08 that's correct. The answer to the 41:09 condition should also be majzum. If 41:10 this is a mudhari verb, it is majzum, 41:12 it should be fa-illam takun, takun is 41:13 majzum. 41:14 If we make this "tarahu" the answer to 41:16 the condition, it shouldn't be like 41:18 this, "tarahu". 41:19 It should be majzum by dropping the 41:20 weak letter (hadf al-harf al- 'illah), 41:22 for instance' tar ', not' tarahu '. 41:24 Whereas in the hadith, there is an alif 41:25 ,' tarahu '. Oh, so we cannot make it 41:27 the jawab shart here. It cannot be made 41:29 into "when you negate yourself, then 41:30 you shall see Him", it cannot. This 41:32 contradicts, well, there is an answer 41:34 to this. 41:35 Answered by, uh, nahwu experts as well, 41:38 correct, correct. What is it called, 41:41 actually this is majzum. Oh yes, this 41:44 is majzum. Wait, isn't jazm supposed to 41:46 be by dropping the weak letter? After 41:48 all,' roa yaro 'involves a weak letter. 41:51 No, in some Arabic, they treat it, uh, 41:54 what is it called, treat it as a sound 41:56 verb. In nahwu terms, that is comparing 42:00 a weak verb to a sound verb. Meaning 42:02 they are all majzum with a sukun. 42:04 This is majzum here. So' tarahu 'is 42:06 also majzum with a sukun. So in 42:08 linguistic patterns, many people can 42:10 refute, what is it called, answer this 42:13 logic with nahwu patterns. Well, that 42:15 nahwu is still shallow, because there 42:17 is an answer above that. 42:19 This can be, can be reasoned, it is 42:22 majzum. Majzum, and it is majzum with a 42:25 sukun. So that is the meaning that 42:27 really, uh, can be, in, uh, what is it 42:29 called, literature. In literature, that 42:31 meaning is justified, like 42:33 what was the meaning earlier? Faillam 42:34 takun. When you have negated yourself, 42:38 then you shall see Him. Now, like this, 42:40 Habib. Actually, these are very 42:42 high-level expressions. But in any case 42:44 , this is our hope when telling stories 42:46 of such expressions, Habib. Our hope is 42:48 , oh Allah, God willing, who knows, 42:51 perhaps it can be like that. 42:54 A servant, when he worships, any 42:57 worship at all, he witnesses that this 43:00 worship is his own deed. Yes. 43:02 His own deed, he is the one performing 43:04 that worship. He is the one performing 43:07 it, then he, uh, attributes it to Allah 43:10 Ta'ala. Well, that is the lowest level, 43:14 it is said. The one above it is that he 43:17 witnesses this deed, it is not actually 43:19 him doing the deed. This is a grace 43:22 from Allah to him that he should be 43:24 grateful for. Grateful for being able 43:26 to perform this prayer. So this prayer 43:28 or fasting is all a provision from 43:30 Allah. It is not my act that I 43:34 attribute to Allah. No. This is a gift 43:37 of grace from Allah to me. 43:40 That is the second level. 43:40 The second level. 43:41 But the "self" is still here. Meaning I 43:43 still exist, I am the one performing 43:46 this. 43:48 It is just that this deed is a grace 43:50 from Allah. Number two, then what was 43:51 the first one? 43:52 It is above that. 43:53 There is. What was the first one 43:56 earlier? 43:56 I thought that was already high. 43:58 That is Masha'Allah, actually. 44:00 Already Masha'Allah, rare. 44:02 The first one was, uh, attributing the 44:04 deed to, uh, himself, and attributing 44:07 his effort, attributing the deed to 44:09 himself, and presenting that to Allah, 44:11 that is the first. The second, uh, 44:14 still attributes the deed to himself. 44:16 It is just that he witnesses this deed 44:18 is a gift from Allah Ta'ala. But. 44:20 The attribution to himself is still 44:21 there. Y. 44:22 Still there. 44:23 I am the one performing the deed. It's 44:24 just that this deed is a grace from 44:26 Allah. What is above that? 44:28 There is no longer such an attribution. 44:30 How so? 44:31 How so? Uh, I am the one attributing, I 44:33 am the one acting. No, no, no. It is 44:35 not I who acts. Everything is Allah. 44:40 Even then, well, what is above that? 44:42 Not witnessing that one's self exists, 44:45 already gone. What is the essence of 44:48 this prayer? All from Allah, to Allah, 44:52 and for Allah. Uh, I am merely an 44:55 intermediary, and in reality, I am a 44:57 non-existent being; in essence, I don't 44:59 exist, indeed I don't. This is beauty, 45:02 what you call it, uh, the acts of Allah 45:04 , His beauty, the grace of His beauty, 45:06 Allah's actions in this universe are 45:09 like this. 45:10 So, there is no such thing as " 45:11 so-and-so," there is none. That is 45:13 called fana, the lowest degree of fana. 45:16 This means fa'illam. When you have 45:18 annihilated your self, 45:20 uh-huh. 45:20 At that moment, you will witness His 45:22 greatness. 45:23 As long as you witness that you exist, 45:25 you haven't reached it, 45:27 this is veiled. In their terms, 45:28 veiled by, 45:29 veiled by one's own self. 45:31 Even though it's already masha'Allah, 45:32 Habib. 45:34 Yes. 45:34 Yes, that's right. 45:35 Even if he still attributes it to 45:37 himself, it's already very masha'Allah, 45:39 witnessing this deed is a grace from 45:40 Allah. But no, above that is to 45:42 annihilate your self. There is no 45:44 longer anyone named "so-and-so." None. 45:45 Empty. Now, only when that happens, " 45:48 fa'illam takun tarahu," can you finally 45:51 see. Oh my, 45:52 masha'Allah. Sometimes we are proud of 45:55 our own worship. Wow, 45:56 wow, I fasted long. O Allah, give me 45:59 sustenance tomorrow. BMW. 46:02 We are proud. O Allah. 46:04 The one who was, the first one 46:05 mentioned, he attributes the deed to 46:07 himself while acknowledging it's from 46:08 Allah. That's why it's the lowest level 46:10 . 46:10 Uh-huh. Yeah. 46:11 As for the one who, what do you call it 46:14 , boasts about his deeds. Uh-huh. 46:17 Especially demanding 46:18 uh 46:19 a reward, 46:20 a reward, he hasn't even entered that 46:22 circle yet, Habib. He's still outside 46:23 that narrative. 46:24 Oh my. 46:26 La ilaha illallah. La ilaha illallah. 46:28 He hasn't even entered the third 46:29 criteria yet. 46:30 Masha'Allah, Habib. 46:32 Let alone the first level. 46:33 La ilaha illallah. Now, this is the 46:35 meaning of what you call it? Here, and 46:46 and indeed ihsan is the matter that 46:49 brings one to the special knowledge, 46:52 which is the essence of Tasawwuf. 46:57 Knowing the essence of Allah Ta'ala, 46:59 the special knowledge of Allah; how can 47:01 a person be brought to, what you call 47:03 it, to that special knowledge? Through 47:06 that ihsan. Na'am. Now, here the Sayyid 47:09 /Habib cites the hadith we mentioned 47:11 earlier from the Messenger of Allah, 47:12 peace be upon him: "Indeed, Allah does 47:14 not look at your appearances...""...and 47:18 your wealth, but looks at your hearts 47:19 and your deeds." This hadith is widely 47:22 cited, narrated by, what do you call it 47:24 ? Narrated by Muslim, Ahmad, Muslim, 47:27 Ibn Majah, Al-Bayhaqi, and many others; 47:29 there are many variations in the 47:30 wording, Habib. "Indeed Allah does not 47:33 look at your..." in one narration, "and 47:35 your wealth and your bodies," in 47:36 another, "your hearts and your deeds." 47:42 Like that, but the well-known narration 47:44 is: "Indeed, Allah Ta'ala does not look 47:45 at...""...your appearances, and does 47:49 not look at your wealth." 47:52 However, Allah Ta'ala looks—innama— 47:56 Allah Ta'ala only looks at your hearts 48:00 and your deeds. 48:02 Now, this is where we understand the 48:04 word of Allah Ta'ala. Salim, the day 48:09 when wealth and children will not be of 48:12 any benefit. On that day, it finally 48:14 becomes clear. 48:15 Yeah. What is the actual benchmark? It 48:19 is not about wealth, nor is it about 48:21 physical appearance; what is the 48:23 benchmark? A sound heart (qalbun salim) 48:25 . A heart that is 48:26 a heart that is pure, that is sound. 48:28 Indeed, from here, the experts of 48:30 Sufism are very, very concerned with 48:33 the state of their hearts. Now, here, 48:36 Habib, Sayidul Habib, after this 48:39 brings and quotes the words of Imam 48:42 Ghazali that he mentioned in his book, 48:44 Al-Munqidh min ad-Dalal. This is an 48:48 extraordinary statement. 48:50 Before we discuss it, perhaps we will 48:52 discuss this next week, Habibal Imam 48:54 Ghazali. But here is the thing. 48:56 The book Al-Munqidh min ad-Dalal. Oh, 48:58 it is amazing, truly amazing. 49:01 Is there a translation? 49:03 Is there a translation for it? I think 49:04 there is, Bib. 49:05 There is, right? 49:05 But that book, that well-known book, is 49:08 among the books written by Imam Ghazali 49:10 in his later years. 49:11 Hmm. 49:12 Before he wrote, what was it called? 49:13 Minhajul Abidin, that was the last one, 49:15 they say. 49:15 The last one, they say. Yes. 49:18 Well, there he poured out all his 49:20 experiences, Habib. Yeah. 49:22 Wow, it is really cool. When we read it 49:24 with Sayid Habib at the Rauhah 49:25 Almiddolal. He recounted his life story 49:30 , starting with him studying the 49:32 exoteric sciences until he reached the 49:34 peak of exoteric knowledge in his time, 49:37 to the point where the entire Shafi'i 49:39 school referred to him. He wrote the 49:41 books Al-Wasit, Al-Wajiz, Al-Basit, and 49:43 Al-Khulasah, and after that, he left 49:45 those sciences, as well as theology and 49:48 the science of tawhid. Wow, it is cool; 49:50 he even wrote the well-known book 49:53 Al-Iqtisad fil-I'tiqad, and Ghazali 49:55 wrote many on logic. Uh, what was it 49:58 called, uh? Mahakk al-Nazar, and he 50:03 wrote three books on logic, Mi'yar al-' 50:05 Ilm; he reached the peak of exoteric 50:07 sciences as well. Wow, he was Masha 50:10 Allah, the best, the most knowledgeable 50:11 person of his time, if I may put it 50:13 that way. Wow, then he left all of this 50:15 behind. 50:18 Not just exoteric religious sciences, 50:20 even worldly exoteric sciences; Masha 50:21 Allah, he was also into chemistry. He 50:23 also left chemistry, all of it. Where 50:26 did he go then? Wow, a total transition 50:28 . Where did he go into seclusion ( 50:30 khalwat)? In Damascus. Na'am. Yes. In 50:33 the minaret in Damascus, he studied, 50:34 ended his career, and stayed in 50:35 seclusion for some years. Finally, what 50:37 book did he write? Ihya. Ihya Ulumuddin 50:39 . 50:40 Wow, it is a long story. Writing about 50:42 the heart. After that, he returned to 50:45 that place, to Baghdad. 50:49 He was asked to become the head of the 50:50 school again at An-Nizamiyah. He 50:52 refused. Finally, should I tell you 50:54 where he ended up? He returned to his 50:57 hometown, right, and only chose about 50:58 10 students. 50:59 Until he passed away. Finally, in the 51:01 book Al-Munqidh min ad-Dalal, 51:04 he tells all of that, and he tells what 51:06 sciences he had mastered and what the 51:08 summary of those sciences was. The 51:13 positives, the negatives, and so on, 51:14 min waila, everything is explained. And 51:17 in the end, he said, "Take this, this 51:19 is cool." Take advice from someone who 51:24 is, uh, experienced, who has 51:27 tried 51:28 trying it. I am trying, not just 51:30 describing; I have tried all of this. 51:32 So take this advice from someone who 51:34 has been through it all, 51:38 that’s why in the end, his book 51:40 focuses on this truth, the essence of 51:42 the Islamic religion, like this. 51:46 al-munqidh min al-dalal 51:48 in that book, 51:49 he explains what, you know, the science 51:51 of Sufism is, 51:54 just as he explains what jurisprudence 51:56 is, logic, chemistry, theology, 51:58 languages, and all sorts of things are 52:00 explained there. Now, here it is quoted 52:03 by Sayyidil Habib, 52:04 how Imam Ghazali views it, 52:07 and his philosophy regarding the 52:09 science of Sufism. And there, at the 52:11 end, he truly says: "fa’alimtu 52:14 annahum ashabu ahwal, la arbabu aqwal." 52:20 So I knew with full certainty that they 52:22 , 52:24 those called Sufis, are the people of 52:26 states (arbabu ahwal). People who who 52:31 are indeed in a state, 52:32 a state, 52:33 a state, not people who are just good, 52:35 or easy, or clever at talking. "La 52:38 ashabu aqwal" means being a Sufi is not 52:40 about being good at talking, but good 52:43 at doing, 52:44 good at deeds, 52:44 good at performing righteous deeds, 52:45 and acting well; that is the sign of a 52:48 Sufi, which is, uh, 52:50 what is it? 52:51 Uh, speaking little, doing much. 52:53 Oh, I see, it became an advertisement. 52:56 That is amazing, what Imam Ghazali will 52:59 discuss. God willing, we will discuss 53:01 it, 53:01 you know, because this is a long 53:03 passage quoted by Sayyid Habib in 53:05 uh, from the book Al-Munqidh min 53:07 al-Dalal. 53:08 Welcome. Welcome. We open the 53:10 opportunity for brothers and sisters 53:11 who want to ask questions, please send 53:12 your WhatsApp. 53:14 There are already several WhatsApp 53:15 messages coming in to 0811999720 or you 53:20 can call directly at 0218451512. We 53:26 will also read from brothers and 53:27 sisters watching via YouTube. If there 53:30 are questions, God willing, we will 53:32 read them. We will return after this 53:34 following song break. And say, "Do [as 53:45 you will], for Allah will see your 53:48 deeds, and so will His Messenger and 53:50 the believers.""And you will be 53:55 returned to the Knower of the unseen 53:57 and the witnessed,""and He will inform 54:01 you""of what you used to""do." How 54:23 truly blessed are those who have gained 54:25 the attention of Allah and His 54:27 Messenger. If the attention of a 54:31 superior, an official, or those in 54:33 power can make us joyful, how much more 54:36 so if that attention comes from the 54:39 Creator of the universe and His most 54:42 beautiful creation? That is, the 54:46 Prophet. What else do we seek in this 54:49 world besides those two things? That 54:57 attention can be obtained only if we do 55:00 righteous deeds in any form. It can be 55:05 through effort, wealth, thoughts, and 55:07 so on. However, the deeds most pleasing 55:13 to the Prophet are fighting for his 55:15 teachings, continuing his struggle, and 55:18 preaching on his path. We invite the 55:27 brothers and sisters listening to Radio 55:29 Silaturahim and viewers of Rasil TV to 55:32 join the struggle with Radio 55:33 Silaturahim by donating to the 55:35 following account number. Rasil. 56:22 Brothers and sisters, may Allah 56:23 Subhanahu wa Ta'ala have mercy on you. 56:25 Welcome back to the Sufism study 56:27 program with Sayid Ahmad Muzaba bin 56:29 Syahab, discussing the book "Mahiyatut 56:32 Tasawuf" or the essence of Sufism by 56:35 Sayidil Habib Umar bin Muhammad bin 56:37 Salim bin Hafid. And today, we are 56:42 discussing how the second 56:44 characteristic of the Sufi masters is " 56:46 ihtimam bilqalb," or paying attention 56:49 to the heart in terms of its purity, 56:52 its practices, and also its traits. 56:55 Something like that, more or less. 56:57 There are already several questions 56:58 that have come in, Habib. 57:00 From YouTube and also from WhatsApp. 57:02 Let's read the one from WhatsApp first. 57:04 Peace be upon you and Allah's mercy and 57:05 blessings. 57:06 I am Ibu Hati in Warung Buncit. 57:08 Greetings, Ibu Hati. Near the house. 57:10 Oh, near the house. MashaAllah. 57:13 MashaAllah. I am very happy to hear the 57:14 Sufism study. The Habib's way of 57:16 delivering it is also very pleasant. 57:18 I want to ask, if we are praised and 57:20 then suddenly feel proud, but we 57:22 immediately seek forgiveness (istighfar 57:25 )? Is the deed lost because there was a 57:27 feeling of pride beforehand? Well, 57:30 please go ahead. Because sometimes " 57:34 ujub"(self-admiration) comes 57:36 instantaneously. What can we do about 57:39 it? When we eliminate it, is the deed 57:43 also 57:44 lost, the one we just performed? 57:46 MashaAllah. You. 57:47 From Ibu Hati. 57:48 Marhaba (Welcome). 57:49 Ahlan wasahlan (Welcome). MashaAllah. 57:50 May Allah reward you well, Ibu Hati. 57:53 Hopefully, God willing, together with 57:55 Allah Ta'ala, we can remove from our 57:58 hearts what is called "ujub," or 58:00 arrogance, or other things of that 58:02 nature. May Allah Ta'ala grant our 58:04 hearts humility and the witnessing of 58:06 His grace, may He be glorified and 58:08 exalted. Amen. God willing. 58:10 Thank you for the question from Ibu 58:12 Hati. This is an amazing question. 58:14 Amazing. And indeed, SubhanAllah, this 58:16 is the pattern of practice, Habib, 58:19 in Sufism. So, how is the immediate 58:22 practice, Habib? If there are theories, 58:23 they are put directly into practice. 58:25 Directly practiced. 58:26 Regarding the problem of "ujub." 58:28 Ujub has many levels, Habib. Many 58:31 levels. The most well-known is when 58:36 someone is proud of their deeds, 58:38 attributing themselves to their deeds; 58:41 that is the meaning of "ujub," a 58:43 disease of the heart where one forgets 58:45 Allah's favor upon them. Hmm. 58:49 Whereas this deed, if Allah didn't give 58:50 permission or opportunity, we wouldn't 58:52 be able to do it. Well, that forgetting 58:54 the opportunity 58:54 is what they forget. So, this is the 58:57 key. 58:58 When someone forgets Allah's guidance 59:00 to them, and Allah's favor to them in 59:03 that deed, "ujub" will emerge. 59:06 Ujub. 59:07 The point is. Let's go back here, let's 59:09 not forget about what is called " 59:11 syuhudul minnah"(witnessing the grace), 59:13 that it is Allah Ta'ala who is the 59:14 benefactor. What is 59:16 it called? This usually happens a lot 59:19 in matters of charity. Hmm. 59:22 Oh, this is heavy. When we give charity 59:25 , we are happy, right? Alhamdulillah. 59:27 Because this is an act of worship that 59:28 Allah Ta'ala gives us permission to 59:30 worship with. 59:32 Well, but that charity will be 59:34 destroyed if we have what is called " 59:37 al-mann."(Al-mann). 59:43 That falls under the subject of "ujub." 59:45 Hmm. 59:46 Mann is when we give charity, we boast 59:49 about it. 59:50 It's strange, like this...once it's 59:53 done, it's done, it's not even that, 59:55 Habib. 59:56 Even... 59:59 They say if we see the person we've 1:00:02 helped, for example, 1:00:05 we look at their face and say, "Oh, I 1:00:07 gave that person something before." 1:00:10 It's very clear. No, no. He says when 1:00:12 we see their face and remember, "Oh, 1:00:14 this person was helped by me." Well, 1:00:15 that's also included, Habib. 1:00:17 God. 1:00:18 My goodness, 1:00:19 this is very heavy. How so? That's why 1:00:22 it's said that the sign of an accepted 1:00:24 deed is when a person forgets that deed 1:00:26 . 1:00:26 Yes. *Ilaihi yash'adul kalimut-tayyib 1:00:30 wal 'amalush-shalih yarfa'uh. *That's 1:00:33 amazing. 1:00:35 To God is what's called the ascent of 1:00:36 every good deed. The good word. A good 1:00:39 statement. And the good deed is lifted 1:00:40 up. And the good deed will be raised by 1:00:42 God Almighty. An accepted deed is one 1:00:45 that is raised. Al-Habib Idrus bin Umar 1:00:48 Al-Habsyi said, "When a deed is raised, 1:00:53 the raising of the deed makes a person 1:00:58 forget their own deed. 1:01:01 That is a sign it is accepted." 1:01:03 Oh, Mashallah. But sometimes, the more 1:01:05 we give, the more it stays in our mind. 1:01:07 Right, it gets heavier. Especially, 1:01:10 Habib, if the attitude of the person we 1:01:12 helped isn't what we expected. 1:01:14 God, forgive me. 1:01:17 Don't expect that. 1:01:19 That's why when we do anything, don't 1:01:21 expect anything from humans, it's 1:01:23 exhausting, Habib, exhausting. 1:01:25 Hope for it from God Almighty, right? 1:01:27 Hope for it from God; whether they say 1:01:30 thank you or anything else, we don't 1:01:32 expect anything at all, we only hope 1:01:34 from God Almighty. So if they respond 1:01:37 in a way that isn't nice, just take it 1:01:39 as normal. I didn't give it to you. I 1:01:42 gave it for the sake of God. I gave it 1:01:44 not because of you. I gave it because 1:01:47 of God. In their words, *khudh lillah 1:01:49 laisa laka*... 1:01:50 this is for God, not for you. 1:01:52 That's the truth. 1:01:53 Now this, Habib, 1:01:55 what was it again? Regarding the 1:01:57 charity and the self-admiration earlier 1:01:58 . 1:01:59 Right. That is very difficult, we 1:02:00 almost always remember. And that is 1:02:02 indeed the sign of an accepted deed. 1:02:04 When that deed is forgotten, when a 1:02:06 person forgets their own deed, that is 1:02:08 the deed that is accepted. The 1:02:11 implication is that when someone keeps 1:02:13 mentioning their deeds— "I did this, 1:02:15 I did that"—it's a sign that their 1:02:17 deed hasn't been accepted yet. There is 1:02:21 a wonderful story, 1:02:25 a story of Imam Sha'rani. He said that 1:02:27 Imam Sha'rani 1:02:29 visited a person, a very wealthy person 1:02:32 . Amen. 1:02:33 He and his student visited someone's 1:02:36 house. Uh, this person was very rich, 1:02:41 but he still had that trait of vanity. 1:02:46 He provided what was it? A feast or a 1:02:49 meal. The person said, "Hey, what is 1:02:54 this?" In our language, what is this 1:02:56 called? What is it called? K... 1:02:58 Tablecloth. 1:02:59 This is the tablecloth. 1:03:00 Uh, tablecloth. 1:03:01 Mat. Mat. 1:03:02 This tablecloth is one I bought when I 1:03:06 first went on Hajj. 1:03:08 Many years ago. 1:03:09 Oh, marhaba. InsyaAllah, may Allah 1:03:11 accept it. InsyaAllah, may it be 1:03:12 granted. InsyaAllah. 1:03:13 Wow, change it, tell the assistant to 1:03:15 replace it, it's been a long time. 1:03:17 Replace it with a new one. Just use 1:03:19 this one, it's more comfortable. This 1:03:20 is the tablecloth I bought during Hajj 1:03:22 two years ago. 1:03:24 Yes. Thinking, "InsyaAllah," saying " 1:03:26 InsyaAllah," may the Hajj be accepted. 1:03:28 InsyaAllah, change it, this one is ugly 1:03:30 too, replace it with the new one from 1:03:32 the assistant. This is the newest Hajj 1:03:35 tablecloth I bought during the last 1:03:36 Hajj. The student whispered, "Pity, 1:03:39 this person lost three years of Hajj 1:03:41 rewards because of a tablecloth." 1:03:45 Lost the Hajj rewards? Why? Because it 1:03:47 was mentioned repeatedly. Oh my. 1:03:49 Alman, iyaAllah. 1:03:51 Now, Habib, this is just the 1:03:52 introductory story. That is the answer 1:03:54 to the question from Bu Hati. 1:03:56 Hmm. Hmm. 1:03:57 When someone is praised, naturally, 1:03:59 they will surely be happy. 1:04:02 Happy. 1:04:02 This is easy. Easy. Even if you feel 1:04:04 happy, it is fine to be happy. But do 1:04:06 not be happy because you were the one 1:04:07 who performed the deed. 1:04:08 Be happy because it is a gift from 1:04:10 Allah to you. 1:04:11 That's okay. If so, it is good, it even 1:04:12 becomes an act of worship. That 1:04:14 happiness. 1:04:15 Not happy because, "Oh, alhamdulillah, 1:04:16 look at me." No, no, no. Happy because, 1:04:18 "Alhamdulillah, this is all from Allah. 1:04:20 " This is a reflection of Allah's 1:04:23 generosity. H. 1:04:25 This is a reflection of Allah's beauty. 1:04:28 Allah Ta'ala manifests His beauty in a 1:04:30 mirror. That mirror is me. I am not the 1:04:33 light. The light is the lamp there. 1:04:34 That is the sunlight's illumination. 1:04:36 That wall. 1:04:37 So if you see something good in me, 1:04:39 you praise me. 1:04:41 No. No. You are actually praising Allah 1:04:43 . 1:04:43 You are, what do you call it? Seeing 1:04:45 the goodness from Allah. With this 1:04:47 perspective, Habib. Oh, it effectively 1:04:49 wards off all those things called 1:04:52 arrogance, right? That trait. Now, here 1:04:55 we can finally understand that among 1:04:58 them, a servant is not truly on the 1:05:01 right path until they cannot 1:05:03 distinguish between praise and 1:05:06 criticism. 1:05:07 Hmm. 1:05:10 Can't distinguish between crit— 1:05:12 praise and criticism. What does that 1:05:13 mean? They are all the same. 1:05:15 If someone praises or criticizes, how 1:05:16 is the action? The same. Now, that is 1:05:19 the true path. In other words, when 1:05:22 praised, praised, one doesn't fly; 1:05:24 criticized, one doesn't collapse. 1:05:26 Allahu Akbar. Habib. Now, that is it, 1:05:30 Habib. So regarding the issue of pride, 1:05:32 if you feel proud because "I am the one 1:05:35 who performed it." That is why, if 1:05:37 that's the case, don't. 1:05:38 Don't be proud because that is a 1:05:39 provision from Allah. A stance from 1:05:40 Allah. 1:05:41 Correct. How do you get rid of it? 1:05:43 Correct. You must run away from it. 1:05:44 Pride is okay, happiness is okay. But 1:05:46 don't forget, this is all pride over 1:05:48 Allah's grace upon you. 1:05:49 Allah. 1:05:50 And being proud and happy for this is a 1:05:52 grace. It’s good; it's not you who is 1:05:54 good, it is Allah who is good. 1:05:55 Now. 1:05:56 Like that, Habib. That might be the 1:05:58 summary of the answer for Bu Hati, 1:06:00 remembering the words of Zulkarnain 1:06:02 when 1:06:02 marhab 1:06:03 he was offered a reward for his 1:06:05 services. 1:06:06 He said, "Ma qakkana fihi khair." What 1:06:11 Allah gives is better than what they 1:06:13 give. Allah. 1:06:14 So we don't retaliate, we don't expect 1:06:16 anything when we 1:06:16 amazing. That is why, Habib, it is most 1:06:19 delightful when we interact with Allah 1:06:22 we will never be disappointed. Instead, 1:06:24 we are always joyful. Right? 1:06:26 When we interact with humans, there is 1:06:28 only disappointment and annoyance in 1:06:30 the 1:06:31 end. That is why there is the story I 1:06:32 mentioned earlier about the two people. 1:06:34 Two people. Both are experts in Sufism. 1:06:37 It’s just that one is poor and one is 1:06:38 rich. But both are amazing. So, the 1:06:42 poor man said to the rich man, the rich 1:06:45 man said, "hat la minak," 1:06:49 how was that? 1:06:50 Give me your wealth. But that is not— 1:06:52 the wealth essentially is not yours. 1:06:55 That wealth is from Allah. Meaning, I 1:06:56 am asking for charity. 1:06:57 But actually, that wealth does not 1:06:59 belong to you, it belongs to Allah. 1:07:01 It was answered by the one giving it. 1:07:03 The one giving was also amazing. "Here, 1:07:05 take it.""It’s not for you.""It's 1:07:07 actually for Allah," he said. So this 1:07:10 one is asking from Allah, this one is 1:07:12 giving to Allah. 1:07:14 Both are interacting with Allah Ta'ala. 1:07:16 Now that is amazing. 1:07:18 If people in the Arab world nowadays 1:07:20 are asked like that, they say "alallah, 1:07:22 " just ask Allah. 1:07:25 Just ask Allah, just ask Him. Even 1:07:27 though it's actually because of 1:07:28 stinginess. Allah. Masyaallah. 1:07:32 Uh, another question from 1:07:36 Qadri Zulhimah. Zulhim from Ciputat. 1:07:39 Assalamualaikum warahmatullahi 1:07:41 wabarakatuh. May you always be healthy, 1:07:43 Habib. Pardon me, I would like to ask. 1:07:45 Yes. 1:07:46 What is the title of the book you are 1:07:48 reading this morning? Mahiyatut Tasawuf 1:07:50 . Sufism. 1:07:51 The Essence of Sufism. We will send it 1:07:53 to 1:07:54 Mr. Zulhimah via PDF, God willing, in 1:07:56 Arabic. So next week, Mr. Zulhimah, if 1:07:58 you want to 1:08:00 study, please open the page while 1:08:02 listening to the broadcast. God willing 1:08:05 . If you want to review, it is also on 1:08:07 YouTube. And don't forget to share, 1:08:11 share it with others via WhatsApp or 1:08:14 others. Another question from Mr. Zul 1:08:16 Himah. What deeds, Habib, can help to 1:08:20 cleanse the heart? Deeds for cleansing 1:08:25 the heart. 1:08:27 Amazing. Amazing. Masyaallah. 1:08:31 Jazakumullah khair. Uh, Mr. Qadri 1:08:33 Zulhimah. We receive...what deeds can 1:08:37 we use to cleanse our hearts through 1:08:40 those deeds? This is actually, Habib, 1:08:44 the answer is like this. Every good 1:08:47 deed 1:08:48 that is the point. Everything like the 1:08:50 discussion we had earlier 1:08:52 in the, what is it called? That circle 1:08:54 the circle earlier, right. 1:08:55 Good deeds will have a good impact on 1:08:57 the heart. 1:08:59 Hmm. From that good impact, good 1:09:01 thoughts will arise. Then it is 1:09:03 expressed through good deeds. Then it 1:09:05 has a good impact on the heart. So the 1:09:07 heart is good and it continues like 1:09:08 that. 1:09:09 So if there is a specific deed to 1:09:11 cleanse the heart 1:09:13 every good deed. 1:09:14 Yeah. 1:09:15 Like that. Every good deed will surely 1:09:17 have an impact on the heart. It's just 1:09:20 that there are indeed some deeds that, 1:09:21 masyaallah, have an extraordinary 1:09:23 impact. 1:09:24 The impact is extraordinary. Amazing. 1:09:26 What is the easiest, what is the most 1:09:28 pleasant one earlier? Sitting with 1:09:30 righteous people. 1:09:32 That is the easiest one, Habib. 1:09:33 By God. Just sitting there aimlessly. I 1:09:35 just being looked at. 1:09:36 Just observed. 1:09:37 But the impact is extraordinary. 1:09:39 Mashaallah. Mashaallah. 1:09:40 The most extraordinary impact is 1:09:42 sitting with 1:09:43 sitting with 1:09:44 sitting with righteous people. 1:09:45 Uh, what do you call it, there are also 1:09:47 many, like dhikr and, uh, what do you 1:09:49 call it, friends? Clearly, after 1:09:51 fulfilling the obligations first. Once 1:09:54 the obligations are finished, start 1:09:55 with the sunnah practices. Because from 1:09:57 these sunnahs, we will enter the door 1:09:59 of mahabbatullah (love of Allah), right 1:10:01 ? Uh, what do you call it? Nawafil. 1:10:05 Hatta uhibbah. So that I love him, says 1:10:07 Allah Ta'ala, with what? By performing 1:10:09 the sunnah practices after he has 1:10:11 performed the obligatory ones. 1:10:13 Bada adail faraid hatta uhibbah, 1:10:15 meaning so that I love him. From there, 1:10:18 when Allah Ta'ala loves him, it's easy 1:10:20 for his heart to be cleansed. 1:10:22 Uh, he is prepared. Wow, that's cool. 1:10:25 Even if he wasn't worthy, he is made 1:10:27 worthy 1:10:28 to enter their circle. 1:10:30 It's wonderful. So all good deeds will 1:10:32 have a good impact on the heart 1:10:34 in general. True. 1:10:35 True. 1:10:36 It's just that there are some deeds 1:10:37 that have an extraordinary impact. 1:10:39 Among them, as mentioned, what was it? 1:10:40 Uh, sitting with righteous people. A 1:10:43 booster, so to speak, a trigger. A 1:10:45 trigger for us to 1:10:47 easily cleanse the heart, effective, 1:10:49 the easiest way. 1:10:51 It's actually precious, Bib, sitting 1:10:53 with righteous people, it's very 1:10:55 precious, there's a little benefit here 1:10:57 . 1:10:58 There's someone like this, someone 1:11:01 admitting, uh, complaining, uh, yastaki 1:11:04 . 1:11:05 Uh, to their Ustaz, "Ustaz, what do I 1:11:09 do? When I pray, it's incredibly hard 1:11:13 to focus, mostly just daydreaming." Oh, 1:11:17 manifesting that. Wow, especially 1:11:18 having that tranquility. When praying, 1:11:20 crying. Oh, very rare. Focusing is 1:11:22 incredibly hard. Especially like that. 1:11:23 All there is, is just wandering 1:11:24 thoughts. But when I sit with you and 1:11:27 attend the taklim assembly, it's so 1:11:30 easy to focus. There's a delight, 1:11:33 feeling a peace of heart that they 1:11:35 can't feel when they pray. 1:11:38 Tamam (Exactly). Being close to 1:11:39 righteous people. 1:11:40 Oh, just looking at their faces is 1:11:42 pleasant. This is something I don't get 1:11:45 when I pray. 1:11:46 Heh. 1:11:46 How could that be? Well, answered by 1:11:49 the Ustaz, answering this, well, 1:11:50 certainly. Why? Because your prayer is 1:11:54 your effort to get close to Allah. 1:11:59 Your effort to 1:12:00 get close to Allah. 1:12:02 But if you sit with righteous people, 1:12:05 it's the opposite, it's Allah's effort 1:12:07 to get close to you. 1:12:09 Allah is the one who wants to 1:12:11 be close to someone. Because Allah 1:12:14 wants you, finally you are brought 1:12:16 close to His beloved. 1:12:17 Like that. Allah is the one proposing 1:12:19 to you. Allah is the one calling you. 1:12:21 That's why it's easy to have focus, 1:12:23 tranquility, and dignity. Because it 1:12:25 starts from Allah. But if it's prayer, 1:12:28 no, this is our hope to be able to meet 1:12:30 , we are the ones proposing. 1:12:32 Like that. It might be accepted, it 1:12:33 might not. 1:12:33 Heh. 1:12:34 But no. Allah is different, right? If 1:12:36 someone wants to meet a company boss, 1:12:38 for example, ask what the procedure is? 1:12:40 Wow, it's difficult, these documents 1:12:41 need to be completed. Wow, it's 1:12:42 complicated, it takes a long time, an 1:12:44 appointment takes a week. 1:12:45 That's just to get an appointment. Oh, 1:12:46 mothers really know best. 1:12:48 It’s difficult. 1:12:49 It’s a different story if you are 1:12:50 called by the boss. 1:12:53 No appointments needed, no paperwork 1:12:54 required; you just walk right in, 1:12:56 respectfully escorted. That is the 1:12:58 difference between 1:12:59 the suitor and the one being courted. 1:13:01 Proposing and being proposed to, asking 1:13:03 and being asked. 1:13:05 Allah. Now, that is why, Bibah, Imam 1:13:08 Ibn Ata'illah al-Sakandari in his Hikam 1:13:10 , specifically the seventh aphorism, 1:13:12 he said, "When Allah opens a door for 1:13:19 you to know Him, do not worry about 1:13:24 your deeds." 1:13:26 When Allah Ta'ala opens a door for you 1:13:28 to get to know Him, 1:13:31 then move forward and do not hesitate, 1:13:35 using your bad deeds as an excuse. 1:13:39 Many people do that. "Oh, my deeds are 1:13:43 still bad." This is for when Allah 1:13:45 Ta'ala wants to be close to you. Allah 1:13:46 Ta'ala is calling you right now. 1:13:48 Don't say, "My deeds are still poor.""I 1:13:49 have committed many sins." The question 1:13:51 is, does Allah not know? Does Allah not 1:13:53 know about your many sins? Does He not 1:13:55 know? Allah knows; He is All-Knowing. 1:13:56 But Allah still wants you. Do not use 1:13:58 that as an excuse 1:14:00 to distance ourselves from Allah 1:14:01 because we feel unworthy. No. At the 1:14:04 end of the Hikam, it says, "The..." it 1:14:11 is...that is not your offering to Him, 1:14:20 but His invitation to you. This 1:14:22 acquaintance, this desire to be close, 1:14:24 it is Allah who wants to be close to 1:14:25 you. 1:14:26 If your deeds were the reason, the 1:14:29 distance would be great, as He is the 1:14:32 One who calls you. Now, that is why it 1:14:35 is said, 1:14:36 if you have a chance to be with the 1:14:38 righteous, get close to them. If there 1:14:41 is a moment, perhaps in the quiet of 1:14:43 the night, seize that opportunity. 1:14:47 Do not waste it. If you waste it, it 1:14:49 rarely comes back. 1:14:50 MasyaAllah. Yes, Kir. 1:14:53 It is when you feel you are "good" that 1:14:54 there is a problem. 1:14:56 As we said, feeling flawed is better. 1:14:58 That is good; that is what's truly cool 1:15:00 . "He who thinks he is wise is ignorant 1:15:02 ." Anyone who thinks they are already 1:15:04 learned, well, that actually means they 1:15:05 are still ignorant. That is the essence 1:15:07 of ignorance. 1:15:08 Likewise, anyone who thinks they have 1:15:09 done enough good deeds, that means they 1:15:11 haven't. That means 1:15:12 they haven't. 1:15:12 Not yet. Not yet. 1:15:14 MasyaAllah. InsyaAllah. Alhamdulillah, 1:15:16 there are so many YouTube viewers; 1:15:18 let's see, who do we have here? 1:15:21 From Sugianto Salihin. Bismillah. 1:15:23 Allahumma sholli ala sayyidina Muhammad 1:15:26 , joining the study, Ustaz. Welcome, 1:15:29 Pak Sugianto, from Uyi Salim, Bunda 1:15:31 Fajah, also Wafa Ibnu Abdullah, and 1:15:34 Masikal Channel, welcome. And then, wow 1:15:38 , it seems we have a loyal listener of 1:15:41 Mujtabah here, Ibu Nurjamah binti Madi 1:15:43 from Singapore. MasyaAllah, hopefully, 1:15:46 we can visit Singapore soon to foster 1:15:49 ties. 1:15:50 Greetings to all our brothers and 1:15:51 sisters in Singapore. 1:15:52 MasyaAllah, there are so many questions 1:15:54 , Habib. However, it is a shame that we 1:15:56 have reached the end of our time, it is 1:15:58 already 7:30. 1:15:59 MasyaAllah. InsyaAllah, our brothers 1:16:02 and sisters, we will return next week 1:16:03 if given the opportunity. Hopefully, 1:16:06 Habib can come back here to continue 1:16:08 reading the book*Mahiyat al-Tasawwuf*or 1:16:11 the essence of Sufi science by Sayyid 1:16:13 Habib Umar bin Muhammad. We can answer 1:16:16 the questions in the next session, God 1:16:19 willing. 1:16:19 Oh, marhaba, marhaba. Yes, God willing. 1:16:22 Marhaba. 1:16:22 Ask again next week, as each event gets 1:16:24 stacked. Marhaba. 1:16:27 Ask again next week, sisters, when we 1:16:29 are broadcasting again, you may ask 1:16:31 again next week. 1:16:33 God willing, jazakallah khair, perhaps 1:16:35 any closing statement from... 1:16:36 Oh, Habib, from you, from you. 1:16:40 A conclusion or something. Allahu Akbar 1:16:42 . God willing. Go ahead, Habib Ali. 1:16:44 What is the summary, brothers? 1:16:46 We are still striving to understand the 1:16:49 essence of Sufism. After discussing 1:16:52 stability in Sharia knowledge, now we 1:16:54 are 1:16:55 paying attention to the heart. The 1:16:58 reality of the heart. The point is this 1:17:00 : the heart is the source of all deeds. 1:17:02 If the heart is good, the deeds will be 1:17:05 good, 1:17:06 and vice versa. It is impossible for 1:17:08 the heart to be bad while deeds are 1:17:10 good, and vice versa is also impossible 1:17:11 . Because deeds are a reflection of the 1:17:14 heart. God willing. Mashallah. 1:17:16 Jazakallah khair. Jazakallah khair. And 1:17:18 deeds are subject to the first 1:17:20 condition, 1:17:20 the condition of knowledge. 1:17:22 Without knowledge, without knowledge, 1:17:23 nothing is right. 1:17:25 Mashallah, jazakallah khair, Habib, for 1:17:28 the explanation and the answers to the 1:17:30 questions. May the brothers and sisters 1:17:34 at home always practice what was 1:17:36 conveyed by Habib Ahmad Mustaba bin 1:17:39 Syahab today. Alright, brothers and 1:17:42 sisters, I am Isa Alkaf, Ondi Anis at 1:17:44 the operator desk. There is Ustaz Fahri 1:17:46 here as well, and who is this Ustaz? 1:17:49 Sabar. 1:17:49 Ustaz Sabri, who is accompanying 1:17:52 Mustaba. We bid you farewell. 1:17:54 Wassalamualaikum warahmatullahi 1:17:55 wabarakatuh. 
