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0:15 Tib. In the name of Allah, the Most 0:17 Gracious, the Most Merciful. Peace be 0:18 upon you, and Allah's mercy and 0:19 blessings. 0:20 And peace be upon you too. Praise be to 0:23 Allah, Lord of the Worlds, and we seek 0:25 His help in all affairs of this world 0:26 and the hereafter, and may peace and 0:28 blessings be upon the noblest of 0:29 prophets and messengers, and upon his 0:31 family, his companions, and those who 0:33 follow them in righteousness until the 0:34 Day of Judgment. Brothers and sisters 0:37 who are blessed by Allah Subhanahu wa 0:38 ta'ala. Masyaallah. Masyaallah. Allah 0:42 Subhanahu wa ta'ala has given us honor 0:44 this morning. Praise be to Allah, 0:47 amidst other human beings, amidst other 0:53 people who are enjoying their weekend 0:55 by perhaps relaxing or sleeping on a 0:58 Saturday morning. Perhaps those of my 1:03 age are tired from partying all night. 1:10 Perhaps, uh, just lazing around at home 1:17 , in bed, and so on. Praise be to Allah 1:20 , Lord of the Worlds. Allah has chosen 1:22 us all to be able to sit in the mosque, 1:25 to conduct a study session, to learn, 1:27 to seek knowledge. Masyaallah, brothers 1:31 and sisters, it is a sign that Allah 1:33 Subhanahu wa ta'ala wants to elevate 1:35 our status. Amen. Amen, O Lord of the 1:38 Worlds. Allah Subhanahu wa ta'ala says, 1:40 "Allah will raise those who have 1:42 believed among you and those who were 1:44 given...""...knowledge, by degrees." 1:48 Allah will raise the status of those 1:50 who believe among you. Meanwhile, for 1:54 those who seek knowledge, Allah raises 1:56 them several degrees higher. Praise be 1:59 to Allah. Allah has chosen us all to be 2:01 able to sit in this circle of knowledge 2:04 . Allah has chosen us so we have the 2:07 potential to have our status raised in 2:09 the sight of Allah Subhanahu wa ta'ala. 2:12 Praise be to Allah, Lord of the Worlds. 2:14 Gentlemen and ladies blessed by Allah, 2:17 we express our deep gratitude for 2:20 taking the time to come from so far 2:23 away. There are some from Otista, Habib 2:26 , some from Kampung Rambutan here. Some 2:28 from Bogor, some from, some from 2:32 Jember. Masyaallah, coming here to 2:34 participate in the completion ceremony 2:36 with Habib Musyabah. Masyaallah, 2:38 brothers and sisters. O Allah, may 2:41 Allah reward every step you take with 2:43 forgiveness from Allah Subhanahu wa 2:45 ta'ala. May Allah replace every step 2:49 from here to your home with blessings 2:51 from Allah Subhanahu wa ta'ala. Amen. 2:54 Amen, O Lord of the Worlds. Gentlemen 2:58 and ladies, we also thank those who 3:02 have happily and open-heartedly brought 3:06 dishes to be enjoyed together. 3:10 Masyaallah. In the back, there is nasi 3:13 uduk from the DKM. Wow, this DKM nasi 3:16 uduk is usually a staple every Sunday 3:19 morning. But specifically for this 3:22 Rasil completion, it was moved up. So, 3:24 Saturday morning nasi uduk at the 3:26 Silaturahim mosque is provided after 3:28 every study session. Masyaallah. Some 3:31 brought bread, some brought warm drinks 3:34 , some brought food, some brought 3:36 snacks. May Allah Subhanahu wa ta'ala 3:39 replace them with food and drinks in 3:41 the paradise of Allah Subhanahu wa 3:42 ta'ala. We also thank you, gentlemen 3:47 and ladies, for taking the time to 3:50 attend the completion ceremony of the 3:53 book Mahiyatut Tasawuf. This book is 3:58 one we started last year with Habib 4:00 Mustytaba. This book was chosen to 4:05 continue the Sufism study that was 4:08 previously started by Ustaz Qamaruddin. 4:12 Ustaz Khamaruddin. Then he was called 4:14 back by Allah Subhanahu wa ta'ala due 4:17 to the COVID illness. Praise be to 4:20 Allah. Praise be to Allah. Allah has 4:22 replaced him with a teacher who is 4:24 truly extraordinary. One of the sincere 4:27 , from among the sincere. Those who 4:29 sincerely struggle in the way of Allah 4:30 Subhanahu wa Ta'ala. Habib Ahmad 4:33 Mustaba bin Shahab chose the book 4:35 Mahiyatut Tasawuf. Mahiyatut Tasawuf 4:39 means the essence of the science of 4:41 Sufism. MashaAllah. All this time we 4:45 have heard about Sufism from the right, 4:47 from the left, from the front, from the 4:49 back. Some talk about the nature of the 4:52 soul. Wow, some talk about this, that, 4:55 and the other. For the past year, we 4:58 have been learning with Habib Ahmad 5:01 Mustaba what the true essence of Sufism 5:04 really is. Yes, practically, MashaAllah 5:08 , he has explained for the past year 5:10 how we can apply the science of Sufism 5:13 in our daily lives. All this time, we 5:16 thought Sufism was something abstract, 5:18 right? When people talk about it, it 5:20 sounds very sophisticated. According to 5:23 the science of Sufism, according to his 5:26 teachings, Alhamdulillah, for the past 5:29 year he has explained in such a 5:32 grounded way how we can practice the 5:35 traits of those who follow Sufism. 5:38 Starting from the first, understanding 5:41 the Sharia, then guarding the heart, 5:45 then sidq, honesty, and so on. 5:48 Prioritizing others, honoring others, 5:51 upholding the rights of Allah Subhanahu 5:54 wa Ta'ala, and constantly doing dhikr. 5:57 Then, reaching the final point that we 6:00 will finish now, which is the point of 6:04 how to love Allah Subhanahu wa Ta'ala. 6:08 MashaAllah. Alhamdulillah, Allah has 6:10 blessed us. Allah brought an 6:12 extraordinary teacher to us in our 6:14 respective listening spaces. Ladies and 6:17 gentlemen, perhaps all this time at 6:18 home, for a year at home, a teacher was 6:23 brought through the radio frequency so 6:26 we could understand the book Mahiyatut 6:28 Tasawuf together. Just to introduce 6:32 Habib Ahmad Mustaba. Ladies and 6:35 gentlemen, perhaps you have just gotten 6:38 to know or just seen the figure of the 6:40 Habib, even though he has come several 6:42 times to the Rasil program. Habib Ahmad 6:46 Mustaba is a graduate of the boarding 6:49 school of Habib Umar bin Muhammad bin 6:52 Salim bin Hafiz. He spent perhaps 15 6:56 years there, Bib, right? Over a decade. 7:01 It was extraordinary; he served there, 7:04 learning and seeking knowledge with 7:07 Habib Umar bin Muhammad bin Salim bin 7:09 Hafiz, who is also the author of this 7:12 book, for over a decade since his youth 7:15 . MashaAllah. Then he returned in 2019 7:20 and serves at Majelis Al-Muwasalah. 7:25 Majelis Muwasalah is a forum for ties 7:27 of brotherhood among scholars. Up to 7:30 this point, for those gentlemen who 7:33 have asked, "How can I study with Habib 7:36 Mustaba?""How can I study with Habib 7:39 Mustaba?" He usually has a study 7:42 session every Monday after Maghrib. 7:46 Every Monday after Maghrib and there is 7:49 a Mawlid every Thursday after Maghrib. 7:53 So, please, for the gentlemen, but 7:55 there are no ladies. So if the ladies 7:59 want to meet Habib Mustaba, just at 8:01 Rasil. InshaAllah. InshaAllah. There 8:04 are no ladies, only gentlemen. Uh. 8:09 There, he studies jurisprudence, then 8:12 studies some advice from Habib Umar and 8:15 so on. Understanding a book of Mawlid 8:18 called Mawlid Diyaul Lami and so on and 8:21 so forth. Together with Habib Mustaba. 8:24 Later, if you would like to go there, 8:27 on Mondays and Thursdays, just search 8:29 Google for "Majelis Almuwasalah." God 8:33 willing. Alright, ladies and gentlemen, 8:36 without further ado, mashallah, welcome 8:39 , Uncle Firman has just arrived. 8:41 Mashallah, ladies and gentlemen, do you 8:44 all know Uncle Firman? Mashallah. 8:47 Without further ado, today, God willing 8:50 , we will complete the book. Later at 8:53 the end, God willing, an ijazah for the 8:54 book will also be given. An ijazah with 8:57 a chain of transmission (sanad) leading 8:59 directly to Habib Umar bin Muhammad bin 9:01 Salim bin Hafid. God willing, this 9:04 ijazah will serve as motivation for us 9:07 to practice what he taught in the book 9:10 Mahiyat Tasawuf. Ladies and gentlemen, 9:14 for those who want to review or go over 9:17 the book again, you can enjoy it on the 9:19 Rasil TV YouTube channel using the 9:21 keyword "kajian tasawuf." Alright, let 9:26 us together, brothers and sisters, 9:27 listen slowly to the explanation that 9:29 will be delivered by Habib Ahmad 9:30 Bustytaba bin Syahab. We invite him to 9:34 begin. Send peace upon Prophet Muhammad 9:36 . Peace be upon you, and God's mercy 9:43 and blessings. 9:44 And upon you peace, and God's mercy and 9:46 blessings. All praise is due to Allah, 9:49 Lord of the worlds, and we seek His 9:50 help in matters of this world and the 9:52 hereafter, and may peace and blessings 9:54 be upon the master of the messengers, 9:55 our master Muhammad, and upon all his 9:57 family and companions. Glory be to You, 9:59 we have no knowledge except what You 10:00 have taught us; indeed, You are the 10:02 All-Knowing, the Wise. And accept our 10:03 repentance, for indeed You are the 10:04 Accepting of repentance, the Merciful. 10:06 O Allah, O Opener, O All-Knowing, O 10:08 Opener, O All-Knowing, O Opener, O 10:09 All-Knowing, open our hearts, O most 10:11 Merciful of the merciful. O Allah, 10:13 there is no ease except that which You 10:15 have made easy. Make it easy, O Allah, 10:19 teach us and benefit us with that which 10:21 You have taught us. Peace and blessings 10:25 be upon him, O Allah, we ask You for... 10:31 And we ask You, O Allah...He fears...By 10:44 Your mercy, O most Merciful of the 10:45 merciful. O most Merciful of the 10:46 merciful, O most Merciful of the 10:48 merciful. Taking benefit. Glorified and 11:06 Exalted is He. Forbidden. The Almighty, 11:12 by the sincerity of intention. Praise 11:16 be to Allah, we always offer our 11:18 praises and thanks to the presence of 11:20 Allah the Almighty for all the 11:22 abundance of His favors, guidance, and 11:25 help, until, praise be to God, we 11:27 return to our weekly study. Of the book 11:32 Mahiyatut Tasawuf Wasimatu Ahli. 11:35 However, this time it is a bit 11:36 different from the beginning. If 11:39 previously we were only in the studio 11:42 at the radio station and the listeners 11:45 were via radio, now we can meet 11:47 face-to-face, thank God, for this 11:50 closing ceremony, and indeed it is 11:53 among the customs of the righteous, and 11:56 we imitate their habits, brothers. And 12:02 the customs of the happy, the customs 12:04 of the happy. Among their customs, if 12:10 they finish a book, they hold a feast ( 12:14 walimah). Even that has its basis and 12:20 evidence from our jurisprudence books. 12:25 They call it a "walimah hidq," a feast 12:28 for the completion, which is usually 12:31 held for the completion of the Quran, 12:34 and it is also applied to the 12:37 completion of books. So, in 12:40 jurisprudence, there are many types of 12:42 walimah. It is not just for weddings. 12:46 It is not only for weddings. There is a 12:49 sunnah walimah if someone is going for 12:50 Hajj, it is recommended to hold a feast 12:52 as well. If someone moves into a new 12:55 house, it is also recommended to hold a 12:57 feast. That is how it is. If a child is 12:59 circumcised, it is also recommended to 13:01 hold a feast. And there are various 13:03 names for them. Every feast has its own 13:06 name. There is a feast for that. Now, 13:09 for the completion of a book, they call 13:11 it a "walimah hidq." And indeed, 13:14 brothers, it is a tradition that some 13:18 of our teachers, when completing a book 13:21 , would change their location—perhaps 13:25 to a place of pilgrimage, or to the 13:28 seaside, or the mountains—to hold a 13:31 gathering while traveling. And here, we 13:36 are also imitating them. Usually, we 13:39 read in the studio, but now we have 13:41 moved our book completion to the mosque 13:43 . O brothers, step by step, we follow 13:47 the customs of the righteous. May Allah 13:50 the Exalted resurrect us with them, God 13:52 willing. Amen, O Lord of the Worlds. 13:56 Brothers, it feels like it has been 13:58 almost a year since we began reading 14:00 this book. I clearly remember coming to 14:05 the house of Sayyid Isa Alkahf, along 14:09 with Kak Firman, to discuss which book 14:12 we should read. And after performing 14:17 Istikhara, we chose to read the book* 14:19 Mahiyatut Tasawwuf*. This book is very 14:21 concise. The background of this book is 14:27 Habib Umar's thesis, which he wrote for 14:32 the CNI conference in 2015. The 14:36 Ahlussunnah wal Jama'ah conference. And 14:38 there, Sayyid Habib presented this 14:40 material, *Mahiyatut Tasawwuf*. 14:43 Summarizing the extensive nature of 14:45 Sufism. Yes, we often hear that there 14:48 are two dilemmas regarding Sufism. 14:52 There is a level of Sufism that is too 14:54 high, making it difficult for us to 14:57 understand. It seems as if Sufism is a 15:01 philosophy that is extremely 15:03 complicated to grasp, let alone 15:06 practice. That is it. Even though the 15:11 presentation of the material is usually 15:12 quite impressive. It sounds great when 15:14 talking about those things, but what 15:16 are the actual practices? That is a 15:19 level that is too high when they 15:20 discuss Sufism. There is also the other 15:26 side, those who are anti-Sufism, 15:31 anti-Sufi. Even though, if they were to 15:37 look at the substance of the knowledge, 15:40 they would find nothing in it but the 15:42 teachings of the Quran and the Sunnah. 15:47 And that is the truth, brothers; many 15:49 are deceived by the name. "Sufism did 15:53 not exist in the time of the Prophet."" 15:55 Sufis did not exist in the time of the 15:57 Prophet either." But look at what is 15:59 actually contained in those books. Do 16:01 not just look at the cover. If you look 16:05 at every page of a Sufi book, you will 16:06 surely find that everything is based on 16:08 evidence. And they are likened to the* 16:13 Ahlus Suffah*, the companions who made 16:16 the Prophet’s Mosque their dwelling, 16:19 such as Abu Hurairah and others. One of 16:23 the meanings of Sufism traces back to 16:26 those who were among the companions. 16:30 And the essence of the science of 16:33 Sufism itself is a very deep discussion 16:35 regarding the third pillar of the 16:38 pillars of religion. We often hear of 16:42 the pillars of Islam, and everyone is 16:44 required to memorize the five pillars 16:46 of Islam. There are also the pillars of 16:49 faith, and everyone certainly knows the 16:50 pillars of faith. But there is one more 16:54 , which is actually a package that the 16:56 Prophet mentioned in one hadith, and 16:58 all of these are called the pillars of 17:00 religion. One is Islam, the second is 17:05 faith. And what is the third one called 17:07 ? Ihsan. Now, this is what Sufism 17:11 discusses. How can we reach the perfect 17:14 degree in our ihsan? When the Prophet 17:18 Muhammad, peace be upon him, explained 17:20 what the pillars of ihsan are, he 17:22 divided them into two levels. As for 17:26 the five pillars of Islam, we all know 17:27 them by heart. As for the six pillars 17:29 of faith, we all know them by heart. 17:31 How many are the pillars of ihsan? 17:33 There are the two degrees mentioned 17:34 earlier. There are two degrees that 17:36 they have named. The first degree is 17:40 called mushahadah, the highest one. The 17:44 second degree they call muraqabah. 17:49 There are two meanings for mushahadah 17:51 and muraqabah. Secondly, the Prophet 17:53 Muhammad, peace be upon him, stated it 17:56 in the hadith: "Al-ihsan is that you 17:58 worship Allah as if you see Him." That 18:02 is mushahadah. You worship Allah as if 18:05 you are seeing Him. That is mushahadah. 18:09 "Fa-in lam takun fainnahu yaraka." If 18:12 you cannot reach the degree of 18:14 worshipping as if you see Allah, then 18:17 start with the degree of muraqabah. 18:20 Which is what? You internalize and 18:23 contemplate that Allah is watching you 18:25 right now. If you cannot worship as if 18:29 you see Him, then internalize that He 18:32 is always watching you. That is called 18:35 muraqabah. We practice muraqabah in our 18:39 worship and in our daily lives. What 18:42 are the steps to reach the degree of 18:45 muraqabah? Then how can we also rise to 18:49 the degree of mushahadah? Well, that is 18:53 what is discussed in the science of 18:55 Tasawwuf. What must we present when we 18:59 worship so that we can enter the degree 19:02 of muraqabah and so on? Now, here, my 19:05 brothers, in this book, Sayyidil Imam 19:08 Al-Habib Umar begins with definitions. 19:12 Perhaps this is a summary of the whole 19:14 book; it is very concise, with only 33 19:17 pages. He begins with definitions, " 19:23 What is Tasawwuf anyway?" And indeed, 19:27 matters of definition are the most 19:29 important matters. Sometimes we find 19:32 disagreements between two groups. Okay, 19:34 they argue at length because they 19:37 differ in definition. If they were the 19:41 same in definition, there would be no 19:43 disagreement between those two groups. 19:49 That is why Imam Al-Jurjani, a figure 19:53 of terminology in Islam, tried to unify 19:57 the definitions in his book, called 20:00 At-Ta'rifat Al-Jurjani. If, for example 20:07 , we were to guess the first time we 20:10 heard the word "Sufi," what comes to 20:15 our minds? Tasawwuf or Sufi, the image 20:20 of someone doing what, spinning? 20:24 Doing what? 20:27 Spinning around, usually spinning, 20:29 right? Sufi immediately creates an 20:33 image in our minds: a person wearing a 20:36 tall red hat, wearing a robe with a 20:39 wide bottom like a skirt, spinning 20:42 around with hands like this, right? 20:45 That is the image in our minds of the 20:47 word. A Sufi spinning, what is the 20:50 spinning for? Or perhaps an image of a 20:55 group of people holding hands, doing 20:57 dhikr while nodding their heads, right? 21:01 Then there is an older man circling in 21:03 front of them. Is that the essence of 21:05 Tasawwuf? Does a person wanting to 21:08 practice Tasawwuf have to be like that? 21:10 Changing their appearance? Must they 21:12 nod their heads? Must they dance and 21:14 spin around? Is that the essence of 21:15 Tasawwuf? No. It is not that. It is not 21:22 just the outer appearance, it is not. 21:24 Especially the core, that is not it. 21:26 That is actually just the cover of 21:28 Sufism. Now, so what really is Sufism? 21:32 When you hear something, before you 21:35 judge it because you see someone acting 21:38 it out, you should first study the 21:40 essence of that thing. So it is like 21:44 this, brothers. Do not look too far. Is 21:46 it not the same with Islam? Imagine, 21:50 Islam is very beautiful, very perfect, 21:53 yet it can be tarnished because of the 21:57 Muslims. When they are wrong in 22:01 practicing Islam. Pray for our many 22:06 friends in Solo, in Hadhramaut, the 22:08 Westerners, the converts who enter 22:10 Islam. We ask, "Why did you enter Islam 22:15 ? What were you attracted to?" They say 22:16 , "Praise be to God." Why? Praise be to 22:19 God. Praise be to God. I knew Islam 22:22 first before I knew the Muslims. If I 22:28 had known the Muslims first, I would 22:31 not have wanted to enter Islam. Islam. 22:35 But that is not the case. Praise be to 22:37 God. Fortunately, I got to know Islam 22:39 by studying what Islam is. Who is that? 22:42 Prophet Muhammad. I studied it. So I 22:44 became interested in Islam. So they 22:46 entered Islam. When they see Muslims 22:50 practicing Islam incorrectly, they are 22:51 not influenced. They know this is a 22:55 mistake by them, not by Islam itself. 22:58 If it were reversed, people before 23:00 studying the essence of Islam, they 23:02 look at Muslims first and they judge, " 23:04 This is Islam, no one would want to 23:06 enter Islam," they say. That is why it 23:10 is said, "Al-Islam mahjubun bi-ahlih." 23:15 There are many cases where Islam is 23:18 covered up, blocked by whom? By the 23:21 Muslims themselves. They are the ones 23:23 blocking people from receiving the 23:25 guidance of Islam. Who? Is it the enemy 23:28 ? No. The Muslims themselves are 23:29 sometimes the ones wrong in practicing 23:31 Islam. Imagine even Islam is treated 23:34 like that, let alone Sufism. Yes, many 23:37 people have a tarnished view of Sufism 23:40 because of what they see, especially 23:42 what we see in the media, right? Don't 23:46 look far; if you type "Sufi" into 23:48 Google, the images that will appear are 23:50 ...Like the pictures mentioned earlier, 23:52 look at the Wikipedia definition of 23:54 Sufism; they are all like that. The 23:58 media also plays a role here. But if we 24:02 return to the true Sufi scholars, how 24:04 are their books, what do they discuss? 24:09 Then we will surely find nothing but 24:11 the essence of the Quran and Sunnah and 24:13 the methods or procedures to be able to 24:15 practice that Book and Sunnah so that 24:18 it penetrates the heart. So, here in 24:22 his definition, Sayyiduna Habib Umar 24:26 says that the essence of Sufism is 24:30 husnul amal, good practice. Not just 24:35 practice, it is not enough to just 24:36 practice. It must be perfect, good 24:39 practice according to what is requested 24:43 by Allah Ta'ala and His Messenger, and 24:47 internalizing that practice. So, first 24:53 we must know what Allah Ta'ala asks of 24:55 us as a servant who is worthy and fit 24:58 to obey the commands of his Lord, his 25:01 Master. What are the commandments that 25:04 God has given us as the people of 25:06 Prophet Muhammad, may peace and 25:07 blessings be upon him? What did the 25:10 Prophet, may peace and blessings be 25:11 upon him, teach us? Learn that first, 25:14 then we put it into practice. Practice 25:17 alone is not enough. Well, that's it. 25:20 If you are only concerned with practice 25:22 , that is discussed in jurisprudence, 25:25 in hadith, and in tafsir. But here, it 25:28 is about good practice. Not just 25:32 performing the four rak'ahs of Dhuhr 25:34 prayer. Even if your body is free from 25:39 filth, free from ritual impurity, that 25:41 practice is high. But in Sufism, it is 25:45 how you pray while your heart is free 25:48 from the love of the world. Do not 25:52 enter prayer while intoxicated. Do not 26:02 approach prayer while intoxicated. The 26:05 outward jurisprudence is that it is 26:07 forbidden, if we are intoxicated our 26:09 prayer is clearly invalid. But Sufi 26:12 scholars have a more perfect practice. 26:15 No. That is not the meaning of 26:16 intoxication. Intoxication means being 26:18 unaware. No. Intoxication means being 26:19 drunk on the love of the world. So that 26:22 when you pray, what you are thinking 26:23 about is the world. So that you do not 26:26 know what you are reciting, you do not 26:27 internalize what you are reciting. This 26:30 is also included in that verse. Until 26:33 you know what you are reciting, 26:35 internalizing it, with humility. Now, 26:37 this is it, brothers. So it is not just 26:41 about practice, but perfection in those 26:43 practices, such as when praying. Allahu 26:47 Akbar. In other sciences, we discuss 26:50 how God commands the takbir. In Sufism, 26:54 it is also discussed how you, when 26:55 saying takbir, bring the meaning into 26:57 your heart that God is the greatest, 26:59 casting out all greatness other than 27:01 God from your heart while performing 27:03 the hand gesture. What is the meaning 27:05 of raising your hands? You are casting 27:06 the whole world behind you. As if there 27:09 is only you and God the Almighty. If a 27:13 person prays in that way, he will 27:15 internalize the prayer and only then 27:18 can he taste the beauty of being with 27:20 God the Almighty during his prayer. The 27:24 beauty of the nuance of humility, he 27:28 will not feel burdened by the prayer. 27:30 No. Instead, he longs for it. When is 27:33 the next prayer? When is the next 27:34 prayer? Says the Prophet, may peace and 27:38 blessings be upon him. Now, that is the 27:43 science of Sufism that can make us 27:46 internalize and long for those 27:49 practices. Not just feeling burdened. 27:53 If other sciences are as if we are 27:58 burdened by what is called duty. They 28:02 define it as a request involving 28:04 struggle or duty. But in Sufism, that 28:09 duty is transformed from compulsion 28:12 into one's own desire, seeping into the 28:14 heart until those traits become 28:16 ingrained, brothers. And the point is 28:23 to purify the heart from vile traits. 28:28 Cleaning our hearts from arrogance, 28:32 envy, jealousy, and hatred. That is not 28:37 easy, you know. It is not easy, 28:39 brothers, it is not easy for us to 28:41 purify the heart from arrogance. 28:44 Sometimes our hearts have arrogance 28:46 that we do not know, we are not aware 28:47 of. Sometimes we envy others, but we 28:51 are not aware of that envy. Even though 28:54 that envy is a sin. It is not just 28:58 inappropriate, it is a sin. Sin is 29:00 forbidden by law. Just as it is 29:03 forbidden for you to drink alcohol, or 29:05 to eat dog or pork, it is also 29:07 forbidden for us to envy others. It is 29:12 also forbidden to hate others. It is 29:14 also forbidden for us to be arrogant. 29:16 And that is no less forbidden. In fact, 29:19 Imam Ghazali says that forbidden vile 29:21 traits in the heart are more serious 29:23 than forbidden outward deeds of the 29:25 body. That is how it is, brothers. So 29:29 it is very dangerous. The Prophet said 29:31 in a hadith, No one will enter paradise 29:40 as long as there is an atom's weight of 29:43 arrogance in their heart. So arrogance 29:47 can prevent you from entering paradise. 29:49 Now, how do we treat this heart so that 29:51 its arrogance disappears? It is 29:53 discussed here. After the heart is 29:56 purified from vile matters, it is then 29:59 adorned with praiseworthy traits. 30:03 Adorned with humility and humbleness. 30:06 Adorned with sincerity and purity of 30:08 heart. Adorned with honesty. Not just 30:13 honesty of the tongue, no. Honesty in 30:17 intention, honesty in deeds. Behaving 30:22 as an honest person, brothers. Now, 30:27 that is the summary of the science of 30:28 Sufism and its content. Purifying the 30:31 heart from vile traits, then adorning 30:34 it with praiseworthy ones. Now, here, 30:37 Sayidil Habib mentions 10 main signs of 30:42 a person who practices Sufism. Make 30:46 these 10 signs your benchmark. If 30:48 someone has perfected these 10, only 30:51 then can they be called a Sufi. If they 30:54 do not possess these 10, then they 30:56 cannot rightfully be called a Sufi. 30:58 Even if, excuse me, even if they belong 31:02 to a Sufi order, or even if they wear 31:05 Sufi attire, the benchmark is not about 31:08 being in an order or not. The benchmark 31:13 of Sufism is not wearing special 31:15 clothing either. No. The benchmark is 31:20 these 10 scholarly values, brothers. 10 31:23 benchmarks for a person practicing 31:25 Sufism. The number one, the most 31:28 important one—try to guess, what is 31:30 number one? Number one is mastery of 31:38 the science of the Quran and hadith. 31:43 Not just knowing it. No, one must be an 31:46 expert in the fields of Quran and 31:48 hadith. First, a Sufi must be learned. 31:53 Indeed. A person who is a Sufi but is 31:56 not learned is very far from the 31:58 essence of Sufism. Especially if their 32:02 behavior contradicts the Sharia; they 32:04 are not a Sufi and are far from the 32:07 essence of Sufism. Brothers, first they 32:12 must know. Not just know, but be an 32:16 expert in the fields of the Quran and 32:18 hadith. Sayyidina Junaid bin Muhammad 32:22 al-Baghdadi said, as quoted by Imam 32:25 Abdul Karim al-Qushayri in his treatise 32:28 . Our science is bound by scripture. 32:34 Our science, this Sufism, is bound by 32:36 the Quran and the Sunnah of the hadith. 32:41 He said, "Whoever does not memorize the 32:45 Quran and is not an expert in the field 32:48 of hadith cannot enter into our science 32:51 ." Yes, number one is knowledge. Let us 32:58 express and discuss that number one, 33:00 when Habib Umar listed the first 33:02 condition as being learned; a Sufi must 33:04 be learned. Many protested against him 33:09 regarding this first condition. Habib, 33:13 with this condition, you have excluded 33:16 many people who label themselves as 33:19 Sufis nowadays. Not all of them are 33:23 learned scholars. Is that correct? The 33:27 first condition is being learned. Habib 33:29 Umar said, "Correct, that is why I..."" 33:35 ...this is my goal." So that the term " 33:37 Sufi" cannot be easily claimed by just 33:39 anyone. This is my purpose, so that 33:43 people don't easily call themselves 33:45 Sufis or tasawwuf, and so that tasawwuf 33:48 isn't cheap. Number one, you must be 33:51 learned in the exoteric sciences first. 33:54 Before diving deep into the esoteric 33:57 sciences, you must know the exoteric 34:00 ones. Imam Sha'rawi said, "Be careful, 34:05 when you see someone...""...who calls 34:11 themselves a Sufi, even if you see them 34:14 performing miracles, like flying." For 34:19 example, walking on water. "Wow, what a 34:22 saint," you might think. There are also 34:28 devils who can do that. He said, "If 34:33 you see such a person, do not believe 34:35 them until you weigh their actions 34:37 against the laws of the Sharia." That 34:42 is the benchmark. How is their practice 34:45 of the Sharia? How is their 34:47 congregational prayer? Do they engage 34:50 in matters that are makruh? Especially 34:53 those that are haram? So the benchmark 34:57 for someone in tasawwuf is their 34:59 practice of the exoteric Sharia 35:01 sciences, which are based on knowledge 35:03 first. Now, this is the first condition 35:07 . La ilaha illallah. Yes, I 35:11 deliberately set knowledge of religion 35:16 as a condition. This is the first one. 35:20 Now, we have also discussed...I will 35:24 just mention them briefly. The second 35:27 is their attention to the heart. True 35:30 scholars of tasawwuf pay close 35:32 attention to the state of their hearts. 35:34 This is the second sign. The Prophet 35:39 once said in a hadith narrated by 35:41 Muslim. Innallaha la yanzuru ila 35:43 suwarikum. God does not look at your 35:48 appearance or your image. God does not 35:51 look at your outward deeds either. But 35:56 God Almighty looks at your hearts, and 35:59 looks at your intentions. That is the 36:02 benchmark of God Almighty's gaze. Ala 36:06 inna fil jasadi mudghah. In the body, 36:08 there is a piece of flesh. If it is 36:10 good, then everything will be good. If 36:12 it is corrupt, then everything will be 36:14 corrupt. That is the heart. The inner 36:17 heart. And indeed, brothers, all our 36:22 actions, all our movements begin from 36:24 the impulses of the heart. Which then 36:30 turn into resolve, which eventually 36:34 result in movement. If you do not mend 36:39 this heart, where those impulses reside 36:41 , everything in the future will be 36:43 chaotic. But if you have mended that 36:46 heart, then God willing, everything 36:47 will be good in the future. Okay. The 36:49 second one. The third is sincerity ( 36:51 ikhlas). Sincerity. Genuine in 36:54 practicing worship. Sincere for the 36:57 sake of God Almighty. What they hope 37:00 for is only God Almighty. Genuine. They 37:04 do not care at all about the views of 37:06 humans. Whatever, let people say what 37:08 they want. It is not them that I am 37:10 seeking. It is not their approval that 37:12 I am seeking. No. Whether people are 37:14 happy or not, the important thing is 37:16 that God is happy with me; that is 37:18 sincerity. And indeed, sincerity is 37:21 difficult, difficult, difficult. If 37:27 someone is sincere, for example, when 37:30 they give charity, they will forget 37:34 about that charity. That is the 37:36 pinnacle of sincerity. It doesn't mean 37:38 we aren't allowed to remember our 37:40 charity. Well, that wouldn't make sense 37:42 if we remembered it. But if we view 37:45 ourselves as superior to others because 37:47 of that charity, that is dangerous. 37:50 Don't. Allah Ta'ala says in the Quran, 38:00 to Allah ascends righteous deeds, and 38:02 He elevates righteous deeds. Habib 38:06 Idrus bin Umar Al Habsyi said, " 38:09 Righteous deeds are elevated when a 38:11 servant performs them and forgets about 38:14 them." That means their deed is 38:18 accepted by Allah. Sincerity. They give 38:23 much charity, but they forget as if 38:26 they had never given any. They pray 38:28 often, but it’s as if they barely 38:31 prayed at all. That is a sign of 38:34 sincerity, and my brothers, sincerity 38:36 is very important. Imam Ibn Ata'illah 38:44 Al-Sakandari said, "Deeds are standing 38:47 forms, and the spirit within them is 38:51 the secret of sincerity." That 38:54 beautiful saying means that deeds are 38:57 merely empty forms. And the soul within 39:01 those forms is sincerity. It's like 39:08 this, our deeds are like zeros. How 39:14 many prayers? One thousand. So, there 39:16 are three zeros. If 0 + 0 = 39:24 0 39:24 0. If there are three zeros, what does 39:27 that make? 0. Still 0. But if you put 39:36 the number one in front of those zeros, 39:39 they become valuable. If you have three 39:44 zeros and add a one, it becomes 1,000. 39:49 Add another zero, it becomes 10,000, 39:53 then 100,000, then a million. A zero 39:57 has value only when there is a number 39:59 in front of it. If there is no number 40:02 in front, it has no value. The scholars 40:05 say this is exactly the comparison 40:07 between our deeds—which are like 40:09 zeros—and the number one, which is 40:10 sincerity. Your deeds will be 40:15 considered valuable. The more deeds you 40:17 have, the more valuable they are, 40:18 provided there is sincerity in front of 40:20 them. If there is no sincerity, no 40:24 matter how many zeros you have, it's 40:26 still zero. Yes. So, if there is 40:30 sincerity, then those deeds become 40:32 valuable; that is sincerity. The fourth 40:36 quality is*As-Siddiq*, truthfulness. 40:39 Honesty. Honesty in speech, yes. 40:45 Honesty in actions, honesty in 40:49 intentions, honesty in resolve. The 40:54 meaning of honesty is broad, brothers. 40:57 It is not just honesty in speech, and 41:00 there are indeed levels of honesty. The 41:04 first step is honesty in speech. If a 41:08 person cannot be honest with their 41:10 tongue, it is certain that their 41:11 intentions, resolve, and behavior will 41:14 not be honest. The first step toward 41:17 honesty is honesty of the tongue. 41:23 Indeed, lying is highly contradictory. 41:28 It doesn't just contradict being a 41:29 Muslim; no. Lying contradicts one's 41:33 Islam and one's faith. Lying and faith 41:38 cannot coexist. It is impossible. Yes, 41:42 the Prophet (peace be upon him) was 41:43 asked, "O Messenger of Allah, can a 41:45 believer fall into the sin of stealing? 41:47 " The Prophet once said, "O Messenger 41:52 of Allah, can a Muslim fall into the 41:54 sin of adultery?" It is possible. But 41:59 when the Prophet was asked, "Ayakibul 42:01 mukmin," can a believer lie? The 42:04 Prophet immediately said, "No. A 42:06 believer cannot lie." Then he recited 42:11 this verse. Only those who do not 42:20 believe in Allah Ta'ala can lie. There 42:25 is a great contradiction between lying 42:27 and faith. It is impossible. They 42:29 cannot coexist. Therefore, one must be 42:32 honest. Honesty in speech. Then, 42:35 honesty in intention and determination. 42:38 There is honest intention, and there is 42:39 dishonest intention. What is an example 42:42 ? For instance, someone who currently 42:46 has no wealth. He says, "If I had 42:50 wealth, I would help so-and-so." The 42:53 intention, for example, is good, it's 42:56 good. A few months later, that person 43:00 gets the wealth. Now, how come he 43:03 doesn't help that person? Forgetting, 43:06 or pretending to forget, usually proves 43:09 that your previous intention wasn't 43:11 honest. Honesty in action, in 43:15 determination, in sincerity as they 43:17 call it. Now, just imagine. Imagine. 43:23 When Allah Ta'ala describes the high 43:26 degrees in His presence, He describes 43:28 them with seats of truthfulness. 43:33 Maq'adi sidqin. Muqtadir. Where the 43:40 believers are, in seats called what? 43:43 Seats of Sidq, of honesty. Where is 43:46 that? "Near Me," says Allah Ta'ala, 43:51 with Me in their state, it is called 43:53 the station of great truthfulness, the 43:55 station of honesty. Then the fifth sign 44:01 is tawadu 'al-qalbi, humility. Tawadu', 44:05 and it is emphasized here, tawadu 'is 44:08 qalbi, in the heart. So, humility is in 44:12 the heart, not in the movements. 44:18 Although usually, movements reflect 44:20 what is in the heart. Yes. What is 44:24 humility? Humility is that you do not 44:27 view yourself as more noble than others 44:28 . You believe that others are certainly 44:33 more noble than you. Imam Ghazali has a 44:36 very basic theory here. Imam Ghazali 44:39 says, if you see a young child, you 44:42 must believe. If you see someone 44:46 younger than you, you believe this 44:50 child surely has fewer sins than I do. 44:55 Obviously more. If we see someone older 45:00 than us, we say this person certainly 45:02 has more obedience and merit than us. 45:07 Even, even imagine. We should not be 45:12 arrogant toward others, even toward 45:15 non-believers. Faith is more noble than 45:19 disbelief, that is certain. But can you 45:23 ensure that you are more noble than 45:25 them? You cannot. Why? That's why 45:34 scholars say, "Someone may be a 45:36 non-believer now, and Allah Ta'ala may 45:39 grant them guidance so they reach a 45:42 high rank, higher than yours." That is 45:45 possible. Who can guarantee you will 45:48 remain in a state of Islam? No one can 45:50 guarantee that. But we hope that surely 45:53 guarantees no one can. Who can 45:56 guarantee that person is still a 45:58 disbeliever? You can't guarantee that 46:00 in their practice. Do not judge that we 46:03 are nobler than others. That is a 46:07 summary of the issue of humility. The 46:09 sixth is makrifatul fadl liahlih. 46:13 Knowing the virtues of others, like 46:16 that. Placing others in their rightful 46:19 place. Respecting scholars, respecting 46:25 those who are older than them. That is 46:30 a sign that Sufi scholars never 46:33 belittle anyone. Whoever it is, whether 46:37 they are learned or an ordinary person, 46:40 never. A sign of a Sufi scholar is 46:43 someone who always respects others. 46:47 That’s it, brothers. Among the 46:51 messages of the righteous, "O my son, 46:54 do not let your hand be kissed by 46:57 anyone. Sometimes, concerning kissing 47:02 hands, scholars have a special view. If 47:08 possible, do not have your hand kissed. 47:10 Even if your hand is kissed, you hope 47:12 you get intercession from the person 47:14 kissing it. Because they are in a state 47:17 of humility right now. Indeed. They are 47:20 kissing your hand. They are currently 47:21 in a state of humbleness. That is 47:23 extraordinary, what is in their heart. 47:26 And now you are threatened with 47:28 arrogance when your hand is kissed. 47:33 That is why some righteous people say," 47:34 I'd rather be slapped than have my hand 47:36 kissed. "Because when my hand is kissed 47:40 , I am in great danger." What danger? 47:43 The danger of arrogance. Well, that's 47:46 what they say. It is a long discussion. 47:49 That is the sixth point. Then the 47:51 seventh sign is kathratu dhikrillahi 47:54 ta'ala. Remembering Allah Ta'ala often. 47:58 Yes. Remembering Allah Ta'ala often. 48:00 This is a main sign. A main sign of 48:04 Sufi scholars is that they are always 48:06 in remembrance. They are always 48:10 drowning in an ocean of dhikr. 48:13 Remembrance in the heart for sure, and 48:16 on the tongue as well. Walking while 48:20 chanting prayers, reading 48:21 lailahaillallah, all like that, 48:23 brothers. In their terms. If we happen 48:31 to walk past them, it is like passing a 48:33 beehive. Yes. That sound, the sound of 48:43 their dhikr, whether it’s Quranic, or 48:46 other dhikr, lailahaillallah, prayers, 48:48 it’s all extraordinary. In fact, even 48:53 their sleep talking is dhikr. There was 48:59 a scholar named Al-Habib Abdullah bin 49:01 Idrus Al-Aidrus in the city of Tarim. 49:06 He, masyaallah, would read the Quran 49:08 while walking. Always reading the Quran 49:11 , his dhikr was the Quran. So much so 49:14 that when he slept, he would start 49:17 reciting the Quran. Start reading the 49:20 Quran. This is not wrong. Reading Surah 49:22 Tabarak. For example, reading Surah 49:25 Al-Baqarah fully in his sleep from 49:28 beginning to end until he woke up. 49:31 Reading Surah Al-Baqarah until verse 49:33 150, for example, then waking up. The 49:37 next day, while sleeping, his 49:40 sleep-talk would continue with verse 49:43 151, and so on. Then he would wake up 49:46 until the next day, his sleep-talk 49:48 would continue again. So there was a 49:51 completion of the Quran in his 49:52 sleep-talk. Because the Quran was 49:56 already ingrained in him, and many are 49:58 like that. Brothers, there are people 50:01 who recite sholawat every day, not just 50:03 1,000, 2,000, 5,000, but 20,000, or 50:06 100,000. There was a mother, 50:09 subhanallah, a mother. There was a 50:11 mother crying at the Kaaba. Yesterday, 50:16 the Prophet's story mentioned a mother 50:18 who was crying at the Kaaba. A pious 50:21 man asked, "Mother, why are you crying? 50:23 ""Yes, she said, there is a great 50:24 tragedy." Why? Has someone passed away? 50:28 No, no. It's not that. The tragedy is 50:31 even greater. Why? Last night I did not 50:33 dream of the Messenger of Allah, peace 50:35 be upon him. The man was confused. Is 50:40 that the tragedy? Yes, the tragedy is 50:42 that last night I didn't dream of the 50:43 Messenger of Allah, peace be upon him. 50:44 Do you dream of him every night? " 50:46 Certainly," said the mother firmly, "I 50:47 definitely dream of the Messenger of 50:48 Allah every night.""But why didn't I 50:50 dream of the Messenger of Allah last 50:52 night?" The man was confused. But the 50:55 man tried to offer some motivation. " 50:57 Mother, if that's the case, increase 50:58 your sholawat.""God willing, please 50:59 pray for me.""Pray for yourself, Mother 51:01 .""Recite many sholawat." The man was 51:03 curious, "How many sholawat do you 51:05 recite each night?""At a minimum, every 51:09 day, 15,000 times; yes, that is the 51:12 daily minimum." The man who asked felt 51:16 embarrassed himself. Yes. With that 51:21 much sholawat every day, surely. It is 51:23 no wonder that she dreams of the 51:24 Messenger of Allah, peace be upon him, 51:26 every night. It is like what Sayyidina 51:31 Anas said, "Mintilatin wahabi," he said 51:37 , "There is not a single night that 51:39 passes but that I see my beloved, 51:41 Prophet Muhammad, peace be upon him." 51:43 Who was that? Anas bin Malik. So, that 51:47 is the seventh sign: frequent dhikr, 51:52 Quran, sholawat, reading 51:53 lailahaillallah, always remembering 51:55 Allah. It has become ingrained in them. 52:00 So much so, brothers, some of the words 52:03 of the righteous say that because dhikr 52:05 is ingrained in their blood and flesh, 52:07 sometimes lailahaillallah is even 52:09 inscribed in their hearts. Yes. The 52:15 eighth is husnul bayan wa tarkul jidal, 52:17 good explanation and avoiding arguments 52:19 . Now, this is also among the signs of 52:22 the Sufi scholars. They when explaining 52:28 a proof, they explain it well and 52:31 gently, and when explaining evidence, 52:35 they avoid what is called debating or 52:38 arguing. They avoid that. They explain 52:43 what they know. If their explanation is 52:47 accepted, alhamdulillah, if not 52:48 accepted, it is okay. Now, as for 52:53 condemning, bickering, or debating, 52:57 they avoid it. In a hadith, the Prophet 53:03 said, "Whoever avoids a debate while he 53:06 is in the wrong, Allah Ta'ala will 53:08 grant him a palace in the lowest part 53:11 of Paradise." However, if he avoids a 53:17 debate while he is in the right, Allah 53:20 Ta'ala will grant him a palace in the 53:22 highest part of Paradise. "Eh, isn't it 53:28 mandatory for us to explain?" Now, what 53:32 is mandatory is to provide an 53:34 explanation, not to debate; you explain 53:36 what you know. Whether it is accepted 53:40 or not, leave it to Allah. That is the 53:44 eighth one. The ninth is muqabalatus 53:45 sayyi'ah bil hasanah. Always 53:48 reciprocating evil with goodness. 53:51 Always defending, they always 53:53 reciprocate with goodness. Whatever 53:55 they are hurt by. but they always 53:59 respond with kindness. when insulted, 54:05 what comes from their lips is a prayer 54:07 for the one who insulted them. Not 54:12 insulted back with an insult, right? If 54:15 you are insulted, and you insult back, 54:17 you are the same. Then you are the same 54:19 , aren't you? Equally lowly. Precisely 54:23 when someone insults you, do not lower 54:26 yourself to their lowly degree. You 54:28 must stand tall, remain firm, and hold 54:30 your tongue. If you can, pray for them. 54:33 Oh, your status becomes even higher. 54:35 But if they insult you, and you insult 54:37 them back, it’s just the same. You 54:39 descend too, it’s the same, there is 54:40 no difference. The only difference is 54:41 who started it and who responded. That 54:43 is the difference. Well, the righteous 54:47 always never repay evil with evil. They 54:52 always respond with kindness, like the 54:53 Prophet Muhammad, peace be upon him. 54:58 Now, the 10th and final sign is 55:00 mahabbah, love. And this is the 55:04 pinnacle for everyone who practices 55:07 Tasawwuf, they are truly drowned. in an 55:11 ocean of love. Love for Allah Subhanahu 55:14 wa ta'ala. And indeed, brothers, love 55:18 is the peak of all stations, and all 55:21 other stations are prerequisites for 55:25 you to enter the station of love. We 55:29 are emphasized to be sincere so we can 55:32 love Allah. Emphasized to have good 55:36 thoughts so we can love Allah Ta'ala. 55:39 Emphasized to be honest so we can love 55:41 Allah Ta'ala. So the end and the main 55:44 goal is obtaining the love of Allah. 55:46 And actually, this is also the 55:48 beginning, it really is the beginning 55:50 too. A person will not be able to be 55:53 sincere to Allah unless they already 55:56 love Allah. Yes, a person will be able 56:00 to endure suffering because they are 56:02 truly in love. It is love that makes 56:06 everything beautiful. Love that makes 56:09 your prayer beautiful. Love that makes 56:11 your fasting beautiful. If your level 56:15 of love is not yet high, you will feel 56:17 that prayer is a burden. Fasting is a 56:20 burden. But if you are high in the 56:23 matter of love, you will not feel 56:24 burdened by love. When we are in love 56:29 with someone, we always long to be 56:32 alone with them. Waiting for when that 56:35 will be? When is the next appointment? 56:37 When can we go out together again? For 56:38 example, a husband who loves his wife. 56:42 They want to be alone together. So the 56:44 time for prayer is a longed-for time 56:45 because there is love. But if there is 56:49 no love, it really becomes a burden, 56:51 just doing it again and again because 56:54 there is no love, right? Well, it is 56:58 the same with us and Allah Ta'ala; if 57:00 you love Allah Ta'ala, you will miss 57:02 Him. When is the next time I can pray? 57:05 When can I pray again, when can I hold 57:06 an intimate discourse again? But if 57:08 there is no love, or love is lacking, 57:10 we are burdened by prayer. Let’s 57:12 hurry up, hurry and pray so we can get 57:14 it over with. So, just praying to get 57:17 relief. We say, "Just to be relieved." 57:21 Yes. Indeed, the essence is love. And 57:25 here we discuss love for Allah, then 57:27 love for the Messenger of Allah, peace 57:30 be upon him, and then love for the 57:33 righteous. Now, this is the final 57:36 discussion here from Imam Haddad. They 57:53 say, "Love for them, the righteous ones 57:57 , love for them, the teachers. That is 58:02 my religion." My religion, a religion 58:05 of love, and that is my fard ( 58:08 obligatory duty), and that is my sunnah 58:11 . What? Love. That is my fard. My 58:17 obligatory deed is love. My sunnah deed 58:20 is also love. And through this, I draw 58:25 near to Allah Ta'ala. Hasn't Allah 58:28 Ta'ala said in a hadith qudsi, "My 58:30 servant continues to draw near to Me by 58:32 performing what I have made obligatory 58:35 upon them. And My servant continues to 58:38 draw nearer to Me by performing the 58:40 sunnahs." Habib Umar says, "This is 58:43 what is meant by Imam Haddad. If I 58:47 perform my fard and perform my sunnah, 58:50 what is it that I am doing? So that I 58:54 can be close to Allah. This is love. So 58:58 love for them is my fard and it is also 59:01 my sunnah. Love for the righteous 59:06 people. Imam Syafi'i said," 59:10 Uhibbus-salihina minhum syafa'ah. "I 59:14 love the righteous people, even though 59:18 I am not one of them. Said Imam Syafi'i 59:20 . Yet he," MashaAllah, why do you love 59:23 the righteous people? My hope is that 59:26 in the hereafter, I will receive their 59:28 intercession. "But you are a scholar, 59:32 is it not your knowledge? No, no. Is it 59:35 not all your many acts of worship? What 59:38 I am relying on later is your love for 59:40 the righteous people. That is my 59:41 reliance on the Day of Judgment. He 59:45 said," Remembering them, recalling the 59:50 righteous, that is my soul. I would die 59:54 if I did not remember them. "And that 59:58 is my drink, and that is my serenity. 1:00:09 And I would be devastated if I were 1:00:11 rejected by them. The times of 1:00:19 togetherness, when they recount the 1:00:22 times they spent with the righteous, 1:00:24 their teachers, those are beautiful 1:00:27 times that they always yearn for, yearn 1:00:29 for those times. Allah. May Allah 1:00:40 Ta'ala let us taste the sweetness of 1:00:41 togetherness with the righteous. Now, 1:00:46 Al-Habib Ali Al-Habsyi, the composer of 1:00:49 the Mawlid, said when he recounted the 1:00:52 times he sat with his teacher, Habib 1:00:55 Abu Bakr bin Abdullah. Can you imagine 1:01:01 this, an extraordinary scholar saying 1:01:02 something like this? When I sat in the 1:01:07 presence of my teacher, Abu Bakr, I 1:01:09 felt extraordinary serenity. I forgot I 1:01:13 was in the world. If the angel Ridwan 1:01:16 were to come and open the gates of 1:01:19 Paradise for me, I truly would not 1:01:21 stand up from my teacher's gathering. 1:01:26 Why? Because in reality, I am in 1:01:28 Paradise right now. This is the bliss 1:01:30 of Paradise that Allah Ta'ala has 1:01:31 brought forward for us. In the presence 1:01:35 of these righteous ones, listening to 1:01:37 their words, feeling the serenity they 1:01:40 feel, receiving the sprinkles of 1:01:43 Allah's mercy that Allah Ta'ala pours 1:01:46 down heavily upon their hearts. How 1:01:50 blissful. La ilaha illallah. Because 1:02:00 they are sincere in their love for 1:02:01 Allah, they eventually reach zuhd ( 1:02:03 asceticism), no longer loving anything 1:02:05 else because they have obtained the 1:02:07 most supreme thing. Alas, what could 1:02:11 distance them from Allah? What could 1:02:14 weaken them in their obedience? They 1:02:16 distance themselves from that and are 1:02:19 always quick to draw closer to Allah, 1:02:25 striving in the way of Allah truly and 1:02:27 sincerely so that the word of Allah may 1:02:29 be exalted. This is the end of the 1:02:33 discussion on Tasawwuf, and he says," 1:02:46 This is the final statement, the very 1:02:49 last point he makes, and it is clear 1:02:52 that everything contrary to the essence 1:02:55 of Tasawwuf or the signs of those who 1:02:58 practice it is not part of Tasawwuf, 1:03:01 even in the slightest. "It is very far 1:03:06 from the essence of Tasawwuf if it 1:03:08 contradicts the definition of Tasawwuf 1:03:10 or these 10 main signs." This becomes 1:03:14 the benchmark for those who practice 1:03:17 Tasawwuf. "Then he concludes with" 1:03:19 wabillahi taufiq, "success comes only 1:03:21 from Allah Ta'ala. That Taufiq, that 1:03:24 assistance, and may the peace and 1:03:25 blessings of Allah be upon our master 1:03:27 Muhammad, his family, and his 1:03:29 companions. And praise be to Allah, 1:03:30 Lord of the worlds. With that, the book 1:03:34 " Mahiyat Tasawwuf "is concluded. May 1:03:38 Allah Ta'ala open our hearts so that we 1:03:41 can practice what we know. May Allah 1:03:45 Ta'ala grant us every light contained 1:03:48 within this book, hidden in every 1:03:52 paragraph, in every sentence, in every 1:03:55 word, and in every letter. May Allah 1:03:59 Ta'ala open our hearts to all of that 1:04:01 and make it easy for us to practice 1:04:03 what we have heard. And may Allah 1:04:07 Ta'ala also make it easy for us to 1:04:09 attain the high ranks that Allah grants 1:04:11 to the masters of spiritual education, 1:04:13 Tasawwuf, and purification. Amin ya 1:04:17 Rabbal Alamin. The program provides 1:04:26 time for those who wish to ask 1:04:29 questions; perhaps one or two, please. 1:04:40 There is one. Sincerity, so...Is 1:04:47 sincerity just sincerity itself, or is 1:04:51 it discussed in a single study? So, 1:04:55 when we have sincerely done something 1:04:59 and then later we remember that deed, 1:05:02 does that reduce our sincerity? And 1:05:07 when we are not sincere about something 1:05:10 , but we realize it at that moment and 1:05:12 we want to start over, if I intend to 1:05:15 correct it knowing that, is that 1:05:17 possible? And we, um, enter Paradise 1:05:21 not because of our deeds but because of 1:05:24 Allah's mercy, right? Could you perhaps 1:05:30 explain this, regarding how we attain 1:05:33 Allah's mercy through our acts of 1:05:37 worship? Usually, people are motivated 1:05:42 by rewards, by doing something to 1:05:45 increase something, you know. But how 1:05:48 do we attain Allah's mercy through 1:05:52 abundant worship? Thank you, Ustaz. 1:05:56 Assalamualaikum warahmatullahi 1:05:57 wabarakatuh. Waalaikumsalam. 1:06:07 Assalamualaikum warahmatullahi 1:06:08 wabarakatuh. May Allah always grant 1:06:12 protection and health to Habib. Amin. 1:06:15 Habib, um, it is like this, Habib. 1:06:18 Nowadays, knowledge is easy to obtain, 1:06:21 but it is different from the science of 1:06:23 Tasawwuf; what we get now is dry in 1:06:25 nature. We do not feel satisfied or 1:06:30 quench our thirst. Now, there is a 1:06:36 slight issue regarding the 1:06:37 proliferation of Tasawwuf studies. Most 1:06:43 of them—it happens that when Allah 1:06:47 gave me the opportunity to visit 1:06:50 several Tariqas—I felt that each 1:06:54 Tariqa claims to be based on the Quran 1:06:58 and Hadith, but they provide their own 1:07:02 versions of interpretation, so it is 1:07:07 not uncommon for this Tasawwuf to 1:07:10 actually not bring us closer to Allah, 1:07:14 but only closer to the Murshid. There 1:07:20 are many, well, there are many Sufi 1:07:22 study groups, but the result is that 1:07:24 people stop performing prayers with the 1:07:26 excuse that prayer is only to remember 1:07:28 Allah. It is enough for us to remember 1:07:32 Allah without practicing the prayer 1:07:35 itself. I feel that this kind of study 1:07:39 is wrong. Perhaps for those who feel 1:07:42 they are correctly following a tariqa, 1:07:43 this is basic. The basics of the tariqa 1:07:47 chapter. For me, this is actually very 1:07:50 important so that people do not get 1:07:52 lost within the tariqa itself. That is 1:07:56 all from me, peace be upon you and the 1:07:57 mercy of. Allah and His blessings. I... 1:08:05 earlier the question, the first 1:08:07 question, is it true that when we 1:08:09 remember our acts of worship it can 1:08:11 destroy? Then about entering heaven not 1:08:17 by our deeds, what is the explanation 1:08:19 from Allah? Regarding regarding the 1:08:28 doubts about Sufism earlier. deeds. In 1:08:36 the name of Allah, may Allah reward 1:08:39 Sayyid Husain and Kak Firman, for the 1:08:42 first issue regarding sincerity. Is 1:08:47 sincerity only required when we are 1:08:49 worshipping, or are we also required to 1:08:51 always be sincere in that worship even 1:08:54 after we finish? Meaning, could it be 1:08:57 that when we remember an act of worship 1:08:59 we once performed, it tarnishes our 1:09:00 sincerity? Now, it is like this, my 1:09:04 brothers. Actually, remembering an act 1:09:08 of worship is not wrong and does not 1:09:11 tarnish sincerity. Except if, for 1:09:16 instance, he remembers it while feeling 1:09:19 that he is the one responsible, there 1:09:21 is a" me "element, I prayed, I fasted. 1:09:28 Now, this is the kind of thing, if one 1:09:31 remembers their prayer or fasting 1:09:33 without attributing it to themselves 1:09:35 and realizes that it is help from Allah 1:09:37 . If Allah didn't help me to pray, I 1:09:41 wouldn't be able to pray. This is good, 1:09:44 a pattern like that is good. But if he 1:09:48 attributes the worship to himself, yet 1:09:50 forgets that in reality, it was a gift 1:09:52 from Allah to him, this can tarnish 1:09:54 sincerity. There is a story, there is a 1:09:58 story. Sayyidina Hasan Al-Basri. It is 1:10:03 said that Sayyidina Hasan Al-Basri was 1:10:06 once hosted by a. Merchant, a good man, 1:10:10 there are many good merchants. He 1:10:13 invited Sayyidina Hasan Basri and his 1:10:15 student. Once they were sitting in his 1:10:20 house, a meal was served. There was a 1:10:23 servant bringing this, bringing what? A 1:10:25 tablecloth, a sufrah. When the host saw 1:10:30 the tablecloth, he said to the, told 1:10:32 his servant," Don't, don't, don't use 1:10:34 this tablecloth. "" This is the one we 1:10:37 bought in Mecca 3 years ago. "" Use a 1:10:40 new one. "" Oh, yes, yes, yes. "He 1:10:43 brought a newer tablecloth. The host 1:10:47 looked at it again." Don't use this one 1:10:49 either. "" This is the one we bought in 1:10:50 Mecca 2 years ago. "" Change it, change 1:10:52 it. "" Oh, yes. "" Yes, sorry, sorry. " 1:10:54 He changed it for the newest one." Now 1:10:56 this one is the one we bought in Mecca 1:10:58 during the Hajj year. "That's what the 1:11:02 host said, right? Sayyidina Hasan 1:11:05 Al-Basri whispered to his student." Oh 1:11:08 Allah, what a pity. "" Three years of 1:11:11 Hajj rewards wiped out because of a 1:11:13 tablecloth. "" Three years of Hajj, the 1:11:18 rewards wiped out because of a 1:11:20 tablecloth. "" His Hajj is wiped out. " 1:11:22 Whereas it could be that when he 1:11:24 performed the Hajj, it was good. But 1:11:27 the problem is, when he remembers, 1:11:29 keeps bringing it up, when he mentions 1:11:32 his worship in that manner, yes. This 1:11:37 suggests that, well, it's like this, 1:11:39 when people keep bringing up their 1:11:41 worship and feel they are entitled 1:11:43 because of that worship, it's a sign 1:11:45 that they are truly not sincere in that 1:11:47 worship. Even if, at the time they were 1:11:50 worshipping, it seemed as though they 1:11:52 were sincere, their true nature might 1:11:54 be revealed not now, but later. Well, 1:11:57 when tested, really tested. Well, 1:11:59 sincerity is that very test. It's very 1:12:04 difficult. But we can fix our 1:12:05 intentions, for example, when we are 1:12:07 giving." 1:12:08 Am I sincere? "when we realize," Oh, 1:12:10 right, I wasn't sincere, I'm sure of it 1:12:12 . " 1:12:13 You can, absolutely, you really can. 1:12:14 The door is always open. It's great 1:12:17 that we realize we weren't sincere 1:12:18 earlier; ask for forgiveness." O Allah, 1:12:21 accept my deeds even though they have 1:12:23 many flaws. "It can be continuously 1:12:25 improved, brothers. Actually, that's 1:12:28 good, so next time you'll be more aware 1:12:30 from the start, or something like that. 1:12:34 Well, if a person, as I said earlier, 1:12:36 realizes during worship that they are 1:12:38 not sincere. This is good, brothers. 1:12:42 The realization of not being sincere is 1:12:44 a step toward sincerity. In fact, if 1:12:46 someone claims to be sincere, they 1:12:48 aren't sincere." I am sincere, you know 1:12:51 . "Ah, if you're not saying it yes. So, 1:12:56 accusing oneself of not being sincere 1:12:58 is the first step in sincerity. Now, 1:13:02 the brother asks, regarding what Habib 1:13:04 said earlier, when we worship, we 1:13:07 receive mercy, er, we receive reward. 1:13:10 Well, it's like this, indeed heaven is 1:13:15 what Allah gives us through His mercy, 1:13:16 certainly not because of our deeds. 1:13:19 That's very clear, brothers. Deeds 1:13:22 cannot buy heaven. Heaven is expensive. 1:13:26 Only Allah's mercy can what you call it 1:13:29 , you can obtain heaven because of 1:13:31 Allah's mercy. However, if so, then why 1:13:33 do we perform good deeds? Well, like 1:13:35 that. Later in heaven, your rank will 1:13:38 be determined by your deeds. The 1:13:42 Prophet said in a Qudsi Hadith Allah 1:13:49 says in the hadith," Enter my heaven 1:13:52 with my mercy, because of my compassion 1:13:55 you enter heaven. "Later, your ranks in 1:13:59 heaven will be divided depending on 1:14:01 your deeds. Now, that is, brothers, 1:14:04 when we do good deeds and expect a 1:14:06 reward. Now, this is it. Now, this is 1:14:11 an example, an example for this worship 1:14:14 . Why, indeed? So that I can get a 1:14:16 palace in heaven. Okay. An even more 1:14:20 realistic example: I read Surah 1:14:22 Al-Waqi'ah in the afternoon. Why? 1:14:24 People say it's so that one's 1:14:25 sustenance is abundant. Well, so one 1:14:28 can be rich, they say. The question is, 1:14:33 does this tarnish sincerity? Well, it's 1:14:36 like this brothers, sincerity has many 1:14:39 degrees. It has many degrees. When 1:14:42 someone does a deed to get a reward, 1:14:45 that is the first step in sincerity. 1:14:48 Even though it is not perfect, it is 1:14:50 not wrong. Because Allah Himself 1:14:53 mentioned in the Qur'an the beauty of 1:14:55 heaven to motivate us to worship. That 1:14:58 is the first step in sincerity. But do 1:15:01 not feel satisfied stopping at that 1:15:03 degree. You must always keep rising 1:15:05 higher. Sincere because of Allah, not 1:15:08 because of heaven. Sincere because of 1:15:13 Him and the giving, not because of the 1:15:15 gift itself. There is a difference 1:15:17 between those two, you know. That is 1:15:20 why there is this story of Sayyidah 1:15:22 Rabiah al-Adawiyah. It is extraordinary 1:15:25 . There is a woman who is well-known, 1:15:29 Rabiah al-Adawiyah. She once prayed 1:15:32 like this. This shows a high level of 1:15:35 sincerity. She prayed," O Allah, if I 1:15:41 worship You because I want to reach 1:15:46 Your heaven, then do not give me that 1:15:49 heaven. And if I worship You out of 1:15:54 fear of Your hell, then cast me into 1:15:56 Your hell. "People who heard that were 1:15:59 confused." Ma'am, what are you saying, 1:16:01 Ma'am? "There was a scholar who heard 1:16:07 that prayer," O Sayyidah, is what I 1:16:10 heard true? "" Yes. "" Didn't the 1:16:13 Prophet Muhammad himself ask to enter 1:16:15 heaven? "" How can you not want to 1:16:17 enter heaven? "" Didn't the Prophet 1:16:19 Muhammad himself ask for protection 1:16:21 from hell? "" How can you want to enter 1:16:23 hell? "Allah. She said," That is not 1:16:32 what I meant. "" I also ask to be 1:16:35 admitted to Allah's heaven and kept 1:16:37 away from hell, but heaven and hell are 1:16:39 not the goal of my worship. "" Even 1:16:42 though I do ask for it, that is not my 1:16:45 aim. "The gentleman was still confused. 1:16:47 " What do you mean, Ma'am? "" It cannot 1:16:49 be. "" If you ask for heaven, then 1:16:50 surely that is the goal. "" That is not 1:16:53 what I meant. "The debate between the 1:16:56 two lasted a long time. Finally, the 1:16:59 climax was this, Ikhwan, Sayyidah 1:17:01 Rabiah al-Adawiyah said a statement 1:17:03 that made the person asking realize, 1:17:05 even though he was a scholar." If you 1:17:09 imagine, if Allah Ta'ala were to erase 1:17:12 what is called heaven, there is no 1:17:15 heaven, it is canceled. "" If Allah 1:17:19 were to erase what is called hell, what 1:17:21 is called hell is canceled. "" There is 1:17:23 no story at all, all of it is canceled. 1:17:25 "" Would you still worship Him? "The 1:17:29 answer. Or is it canceled?" Wow, if 1:17:34 there is no heaven, why worship Allah? 1:17:35 Isn't it because there is heaven and 1:17:36 hell? "That is proof of sincerity. For 1:17:39 whom do you worship Allah? For Him or 1:17:41 for His heaven? If you imagine there is 1:17:44 no story of heaven and hell, would we 1:17:46 still be obedient?" Wow, it's a chance 1:17:48 to commit sins, meaning you are 1:17:50 obedient only because of heaven and 1:17:51 hell. "" It is true I ask for heaven, I 1:17:53 ask to be kept away from hell. "" But 1:17:56 that is not my target. "" My target is 1:17:58 Him. "" Indeed, the target is His 1:18:01 pleasure. "And surely that pleasure, 1:18:04 its place is in...in heaven." I fear 1:18:07 His wrath, and His wrath is in... "That 1:18:10 is why the prayer that was just recited 1:18:12 is very beautiful, the one we usually 1:18:14 read in our daily recitations. So it is 1:18:18 not just" Allah, heaven, "but the 1:18:20 second one...two. The first is the 1:18:25 essence, the second is the application. 1:18:31 Like that, you know. Hopefully, this 1:18:34 can answer, God willing, it will be 1:18:35 present. Brother Firman, that was an 1:18:37 important discussion, Brother Firman. 1:18:38 Actually, if we discuss this, it is 1:18:41 very long. So there are many dilemmas, 1:18:44 personal stories, and issues of Sufism 1:18:46 today. And indeed, what you might call, 1:18:50 if we look at it. There are several 1:18:56 tariqas, several orders, and it's okay 1:18:58 to open up a bit; it’s still complex, 1:19:01 there are several tariqas as facilities 1:19:03 , essentially. Must one follow a tariqa 1:19:07 ? The answer is no. Although it is 1:19:09 easier, you can reach the goal through 1:19:11 a tariqa; that is true. Many great Sufi 1:19:14 scholars did not follow any tariqa at 1:19:17 all, or took from all of them; that is 1:19:19 also possible. Not being bound to one 1:19:22 is also possible. A tariqa is only a 1:19:25 means, but sometimes that means ends up 1:19:28 becoming an obstacle. Sometimes that 1:19:33 happens, brothers, and it has occurred 1:19:36 from the start. The point is one, 1:19:42 whenever a tariqa has become an 1:19:43 obstacle, the point is, it means there 1:19:45 is a love of the world entering the 1:19:47 heart. If traced, there is a disease of 1:19:50 worldliness in the heart. A tariqa 1:19:55 invites us to reach Allah with a 1:19:57 certain path, that is a tariqa. Now, 1:20:01 sometimes that tariqa ends up leading 1:20:03 us not to Allah, but to the teacher. To 1:20:07 the teacher; it is not wrong to love a 1:20:10 teacher. It is not wrong, it is an 1:20:13 obligation to be devoted to a teacher. 1:20:17 But when you look down on other 1:20:19 teachers, when you judge other tariqas 1:20:25 as wrong or inferior, this means you 1:20:30 have taken the wrong path now. Ah, if 1:20:33 you are already on the wrong path, that 1:20:35 is the proof. Listen, brothers. Take 1:20:38 this statement. A true teacher is a 1:20:41 teacher who is happy. If their students 1:20:45 also learn from other teachers, and 1:20:50 understand the opposite as well. The 1:20:52 opposite, yes, the opposite meaning. A 1:20:57 true tariqa is a tariqa that always 1:20:59 opens up and invites people to take 1:21:00 from others too, who knows, you might 1:21:02 be more compatible with others. So, it 1:21:06 does not invite people to a figure at 1:21:08 all. This is important. We are often 1:21:11 advised this by our teacher, Habib Umar 1:21:13 . You must distinguish this. Do not 1:21:17 preach for yourselves. Do not preach 1:21:22 for yourselves, or preach for your 1:21:24 tariqa, or preach for your teacher, or 1:21:27 your school, or your movement. Not for 1:21:31 a school of thought. Not that either, 1:21:33 not that. Not that either. See through 1:21:35 what path that person is closer to 1:21:38 Allah? Then encourage them to get 1:21:40 closer to Allah Ta'ala. Whether through 1:21:42 your path or someone else's tariqa, 1:21:44 your school of thought or another's, 1:21:45 your movement or someone else's. It’s 1:21:47 like that. So what we look at is how 1:21:49 this person can get closer to Allah in 1:21:52 any way. That is the duty of a preacher 1:21:53 . Like that, brothers. In fact, a 1:21:58 preacher, when there is another 1:22:01 preacher who comes to their place, 1:22:05 feels helped and happy. Happy. They 1:22:11 have, what is it, a preaching medium, 1:22:14 for example. When there is another 1:22:16 preaching medium, they feel happy, not 1:22:18 threatened. In Sufism, there is no such 1:22:23 thing as a rival. There are no rivals. 1:22:27 Even in goodness, there is no rivalry 1:22:29 at all. There is a race, a competition 1:22:34 in goodness exists. Rivalry does not 1:22:36 exist at all. The logic is like this, 1:22:41 There are many items in a warehouse 1:22:43 that I have to bring over there. And 1:22:48 these items belong to my boss; the boss 1:22:50 told me to move these items from 1:22:52 warehouse A to warehouse B. I have to 1:22:54 take them one by one because they are 1:22:56 heavy. A friend comes along and wants 1:23:01 to help carry them too. He carries them 1:23:05 to warehouse B. When he arrives, how 1:23:07 should I feel? I should be happy, right 1:23:09 ? The more people helping, the happier 1:23:12 I am, because there are so many items, 1:23:14 as long as they are delivered to the 1:23:16 same warehouse. But if he runs off with 1:23:20 them, well, that's not right; the items 1:23:22 shouldn't be taken to his house. Now, 1:23:26 when someone invites others to stray, 1:23:28 we are not pleased. But if he invites 1:23:32 people to the same goal, warehouse B, 1:23:33 then we should actually be pleased. So 1:23:37 there shouldn't be any rivalry at all. 1:23:38 Is that so? Imagine that, is there? 1:23:40 Even though they should feel challenged 1:23:41 . Because thinking that helping others 1:23:43 carry things is wrong is insane. If it 1:23:45 were a case of having to compete. The 1:23:48 more who help, the better it is. Sorry, 1:23:50 there are so many of these items. How 1:23:52 many of Prophet Muhammad's (peace be 1:23:53 upon him) followers must we bring there 1:23:55 ? The more preachers, the more means 1:23:59 available to bring them closer to the 1:24:01 same goal, the happier we are, right? 1:24:04 Now, that's the logic, brothers. So, 1:24:07 what Firman said earlier, indeed every 1:24:09 order claims to be based on the Quran 1:24:12 and Sunnah, right? But with their own 1:24:14 respective interpretations. One answer 1:24:16 is right here. The point is, the first 1:24:19 requirement is how they practice before 1:24:22 interpreting the Quran with their own 1:24:24 respective views. How is the practice 1:24:27 of the exoteric Sharia? That is why 1:24:30 Fiqh is the fundamental science and the 1:24:33 main benchmark. Right, along with the 1:24:36 tafsir and the hadith. So, how is the 1:24:38 practice of the outward Sharia? There 1:24:40 is a story. It is told that when Sheikh 1:24:47 Abdul Qadir Al-Jailani was worshipping, 1:24:50 a great light appeared before him. A 1:24:54 light. He thought this was a light." 1:24:56 MashaAllah, a light. "He bowed for a 1:25:00 moment. Then the light spoke and said," 1:25:04 O Abdul Qadir, I have truly absolved 1:25:06 you from the obligation of prayer, O my 1:25:09 servant. "Sheikh Abdul Qadir Al-Jailani 1:25:14 immediately said," Begone, O enemy of 1:25:16 Allah, shrink away, O Satan. "" 1:25:19 MashaAllah. "That is right, Sheikh. He 1:25:23 thought like this," If the obligation 1:25:25 of prayer could be absolved from me, 1:25:28 and who am I? "I am Abdul Qadir Jailani 1:25:30 ; surely it would be more fitting for 1:25:32 the obligation of prayer to be absolved 1:25:34 from Prophet Muhammad (peace be upon 1:25:36 him) and his companions." He was 1:25:39 equipped with religious knowledge, so 1:25:41 he could not be deceived by the light. 1:25:45 Like that. Did Prophet Muhammad ever 1:25:47 not pray? He never prayed alone, never. 1:25:51 Moreover, he never missed prayer; he 1:25:52 always prayed in congregation and never 1:25:54 once prayed alone; he always prayed in 1:25:55 congregation. If he had not been 1:25:59 fortified with the knowledge of Sharia, 1:26:01 it would have been very easy to be 1:26:02 deceived by the light. Right? That is 1:26:07 why exoteric knowledge must always go 1:26:09 with esoteric knowledge. Esoteric 1:26:12 knowledge will not be perfect without 1:26:13 exoteric knowledge. Usually, people who 1:26:15 focus on inward knowledge but lack 1:26:17 outward knowledge tend to go astray. 1:26:20 They fall, or conversely, those who 1:26:22 only delve into outward knowledge 1:26:23 without inward knowledge tend to be 1:26:25 arrogant. We close with the words of 1:26:29 some righteous people. Man tafaqaha 1:26:32 walam yatasawwaf Faqad tafassaq Wa man 1:26:39 yatasawwaf walam yatafaqah faqad 1:26:40 tazandaq, wa man jama'a bainahuma faqad 1:26:41 tahaqqaq. Those who study only outward 1:26:45 knowledge without equipping themselves 1:26:50 with the science of Sufism will 1:26:52 eventually become sinners (fasiq). For 1:26:56 example, a jurist might use his 1:26:59 jurisprudence to justify various ways. 1:27:03 Theft could be made lawful through the 1:27:05 tricks of jurisprudence. Because there 1:27:09 is no Sufism, he will become a sinner. 1:27:14 Conversely, whoever studies only Sufism 1:27:17 , talking only about the heart, about 1:27:20 high realms, but has no high level of 1:27:23 practice at all. This is worse; it will 1:27:26 become a heresy (zindiq), worse than 1:27:29 being a sinner, approaching disbelief. 1:27:32 Some don't pray, or when others are 1:27:34 fasting, some don't fast. Assuming that 1:27:37 the only important thing is the heart. 1:27:38 With no outward form at all, he will 1:27:42 become a heretic. Now, whoever combines 1:27:48 both, practicing Sufism and studying 1:27:51 outward knowledge, then this is true 1:27:53 realization and he becomes a researcher 1:27:56 (muhaqqiq) in the end. Good. So the key 1:28:00 is one, which is outward knowledge. 1:28:03 That is the standard for everything. 1:28:05 The true Sufism is Sufism that is 1:28:06 always in line with outward knowledge. 1:28:09 Weigh their understanding of the Quran 1:28:11 and Sunnah with existing outward 1:28:13 knowledge. That becomes the standard. 1:28:15 Mashallah. 1:28:16 Mashallah. Inshallah. 1:28:17 Wallahu'alam. Outward knowledge is 1:28:21 knowledge that is visible, yes. Where 1:28:23 the prayer is, where the ablution is, 1:28:25 where the congregation is, where the 1:28:27 fasting is, and so on. Hopefully, this 1:28:30 can be practiced by us all. 1:28:35 For the explanation that has been 1:28:37 delivered, for participating in the 1:28:38 event, and for serving. May Allah 1:28:41 Subhanahu wa ta'ala reward us all. But 1:28:45 before that, perhaps we can offer a 1:28:47 prayer for the victims. Good. Actually, 1:28:56 regarding this ijazah (license/ 1:28:57 authorization) issue how is it? There 1:29:01 are people, actually there are people 1:29:03 worthy of giving ijazah, but...But 1:29:06 usually, if we complete a book, we are 1:29:08 given an ijazah. What is an ijazah 1:29:12 actually for? The purpose of an ijazah 1:29:16 is to encourage us more to practice it. 1:29:21 An ijazah is nothing more than— 1:29:24 practice that is tied with an ijazah is 1:29:26 very different from practice not tied 1:29:29 with an ijazah. Al-ijazah habbul 1:29:31 mutawashil. Rijal ilal rijal, kamal 1:29:35 ilal jamal mustamar, al-muntar. Ijazah 1:29:39 is a connecting rope that prevents 1:29:42 separation, and it is exactly like, 1:29:44 what is it called, connecting the back 1:29:47 camel with the front camel, if it's the 1:29:50 old Arabic language it's like that, 1:29:53 right? 1:29:55 Yes. Camels. So if it's a train now, 1:29:57 what is it? The connector between one 1:30:00 carriage and the carriage in front is 1:30:02 exactly like an ijazah. They connect 1:30:05 generation to generation exactly as 1:30:07 they connect camel to camel or carriage 1:30:08 to carriage with that ijazah. This 1:30:12 humble person read directly with 1:30:14 Sayyidil Habib Umar. Not just once, 1:30:17 several times, and we also read with 1:30:19 several teachers there. Yes, and with 1:30:23 this, I grant you all the permission to 1:30:26 read and practice it, just as our 1:30:28 teacher, Al Habib Umar, has granted us 1:30:31 and read it in our presence. I grant 1:30:35 you permission. 1:30:37 Answer, "We accept the permission." We 1:30:40 accept the permission. Praise be to God 1:30:43 . God willing, may this encourage us to 1:30:45 always practice what he has taught. 1:30:49 Next, Habib, could you please lead a 1:30:51 prayer for the victims in Cianjur? But 1:30:54 before that, for the brothers and 1:30:57 sisters who want to help the victims in 1:31:00 Cianjur, please, for the sisters, you 1:31:03 may collect your donations through Mrs. 1:31:06 Winar; Mrs. Winar will then pass them 1:31:08 to me. Mrs. Winar, please raise your 1:31:11 hand so people can see you. Yes, 1:31:13 that’s Mrs. Winar, the one wearing 1:31:15 the brown headscarf. Once again, Mrs. 1:31:16 Winar, please raise it. Yes, that's 1:31:19 Mrs. Winar, you can give your donations 1:31:21 for the Cianjur victims to her; for the 1:31:23 brothers, please hand them to Ustaz 1:31:25 Fuzi. Please help, Ustaz, the one 1:31:27 wearing the blue shirt, raise your hand 1:31:29 , Ustaz Fuzi. Yes, you may hand them 1:31:31 over to me later. I will hand them over 1:31:35 , and one of the victims' families is 1:31:38 here, Mr. Rizal. Mr. Rizal has family 1:31:41 in Cianjur. He mentioned that the 1:31:44 current need in Cianjur is tarpaulins. 1:31:48 They are currently sleeping on straw 1:31:49 and makeshift tents because their homes 1:31:51 were destroyed. Yes, sleeping in the 1:31:54 rain when it rains, and in the heat 1:31:55 when it’s sunny. Hopefully, what we 1:31:58 collect will be enough to simply help 1:32:00 comfort the victims in Cianjur. First, 1:32:04 at the very least, let us help with 1:32:06 prayers, which will be led by Habib 1:32:09 Ahmad Musab. In the name of God, the 1:32:13 Most Gracious, the Most Merciful. O God 1:32:21 . Was. May the peace and blessings of 1:33:22 God be upon our master Muhammad and his 1:33:23 family. Praise be to God, the Lord of 1:33:25 the worlds. May God reward you with the 1:33:27 best of rewards. We pray that God 1:33:30 replaces what the victims in Cianjur 1:33:32 have lost with much better sustenance. 1:33:36 May God strengthen them and help them 1:33:38 rise again. May God heal those among 1:33:41 them who are ill. And above all, may 1:33:45 God establish their piety so they are 1:33:48 not swayed by mere offers of instant 1:33:51 noodles or aid offered by others to 1:33:54 change their religion. May God keep 1:33:57 their hearts firm in the religion of 1:34:00 Islam. Let us strive through our help, 1:34:04 hoping it will make them strong in 1:34:07 holding fast to their monotheism and 1:34:10 piety to God Almighty, through the care 1:34:13 we show them. Brothers and sisters, 1:34:15 please. Whatever you can give, please 1:34:18 go ahead. God willing, nothing will be 1:34:21 deducted; we will deliver 100%directly 1:34:24 to them based on what they need. God 1:34:28 willing, in cooperation with Ilmi, we 1:34:31 will help the victims in Cianjur. May 1:34:34 God reward you with the best of rewards 1:34:35 . Thank you very much, Habib, for 1:34:38 taking the time to provide the 1:34:39 explanations and for teaching the book 1:34:41 of Mahiyat throughout this year. God 1:34:44 willing, we will continue with the next 1:34:45 book, Habib. Yes, but I think I’ll 1:34:47 perform Istikharah for a week first. 1:34:49 God willing, next week we will listen 1:34:51 to the rerun of this, and we will start 1:34:54 a new book that will be even more 1:34:57 beneficial from Habib Ahmad Musab Syhab 1:34:59 . Let us together, brothers and sisters 1:35:03 , apologize if there were any slips of 1:35:06 the tongue or shortcomings in the event 1:35:08 . Please, at the back, there is nasi 1:35:12 uduk and snacks. Please enjoy. It seems 1:35:15 there are far more snacks and food here 1:35:18 than there are attendees. Alhamdulillah 1:35:20 , this is a blessing from Allah 1:35:21 Almighty. Since Allah has provided, we 1:35:24 are allowed to take some home. Please 1:35:26 take some home, feel free to pack it up 1:35:28 , just don't leave any behind. Clear 1:35:31 all the plates, don't bring them back. 1:35:33 Jazakumullah khairan jaza. Let us close 1:35:35 by reciting the Kafaratul Majelis 1:35:37 prayer. Subhanakallahumma wabihamdika 1:35:40 ashadu alla ilahailla anta astagfiruka. 1:35:43 Wasalamualaikum warahmatullahi 1:35:45 wabarakatuh. 
