ALMISKEENAH

 

What delight is there in life other than companionship with the fuqara?

Shaykh Abi Madyan, from the Qasida in Ra. 

Allah Ta’ala made the Ashab us-Suffa RadhiAllahu anhum, the chosen companions, the paragons of knowledge and wisdom, the original fuqara. They were free from attachment to anything but His acceptance and to the everlasting favour of remaining in His nearness. While at the same time they also recognized that they could not receive His blessings without His shield to protect them against the mundane deceptive attractions and calamitous fascinations which are fabric of this ephemeral world.

Men whom neither business nor trading can divert them from remembering Allah (24:37)

They were not driven to despondence due to lack of worldly comforts, because they had reached such a status by regarding the world as a temporary passing, not taking pride in company that was fated to return to dirt. Except that of our Beloved Rasulullah SallAllahu alaihi wasallam, who often shared their suffering of hunger and whose teachings permeated their hearts like no other.  

Abu Muhammad ibn Hayyan RadhiAllahu anhu narrated that one day after the Fajr prayers, the Messenger of Allah SallAllahu laihi wasallam came and he inquired from the people of Suffa, saying: “How are you doing this morning?” They replied: “Well.”  The noble Prophet SallAllahu alaihi wasallam said: “Indeed you are well today, but a day may come, when you maybe served one plate of grapes after another fruit is served, and when you will decorate your homes extensively and drape their walls and windows (to exhibit a grandiose look) with material fir got the Ka’aba!”

Amazed by his statement the Ashab us- Suffa RadhiAllahu anhum asked: “O Messenger of Allah SallAllahu laihi wasallam, will we ever come upon such status in this world, and yet remain observant of our religious practices?” He replied: “Yes, somehow you will!” The people of suffa then rejoiced and said: “Then this should be good for us, and should we live to see such a day, we surely will be generous in our charities, and we will free slaves from bondage!”The Messenger of Allah SallAllahu laihi wasallam pondered for a moment then he said: “Nay! Surely you are better today. When such a day comes, you will have developed jealousy and perfidy towards each other, you will be divided with indifference towards one another, and you will even grow enmity and hatred towards one another.”

Imam Ahmad ibn Hanbal, Rahmatullahi Alaihi narrated that Thabit al-Banani said: “Salman al-Farisi RadhiAllahu anhu was sitting with a group of people in the Masjid remembering Allah when the Prophet SallAllahu alaihi wasallam came by. When the people saw him they immediately stopped. He asked them: “What are you doing?” They replied: “O Messenger of Allah SallAllahu laihi wasallam, we regularly gather here to remember Allah, and to celebrate His praises.”  The Messenger of Allah SallAllahu laihi wasallam then said: “Continue to do what you were doing, for I saw the Divine Mercy descending upon you and I wanted to come here and share with you what I saw.” He then added: “All praises are due to Allah Who made among my followers a group with whom I am commanded to constrain myself and to keep my soul content in their company.”

The achievers of such status and honour of poverty have signs, and those who follow them in their footsteps, up to and beyond the Hour of Resurrection, are surely the princes of faith among the believers. The truthful banners of their commitment cannot be denied, their innermost hearts are a monumental witness and are filled with the omnipresent divine truth, for indeed, the Omnipresent, the All-Hearing, the All-Seeing Lord is their divine Guardian and Guide, and His most blessed Messenger SallAllahu alaihi wasallam is their ambassador and monitor. In fact, such blessings are the gift to the few privileged ones who eagerly renounce the comfort of this world, and unrelentingly challenge its arrogance and deceptive nature.

(inspiration and excerpts from here)

And the following illuminating description is from a recent sharing received from one of the many visiting Ashiq readers, (JazakumuLlahu khairan katheeran) excerpted from one of my favourite oft quoted texts by the Crown of Saints from his Necklaces of Gems.

Someone once asked the Sultan of the Saints [awliya] of Allah, the venerable Shaikh Abd al-Qādir al-Jilāni (May Allah be well pleased with him) about the meaning of the term "[spiritual] pauper" [faqīr], he said: "[In the Arabic script, it is written with the letters]: fā-qāf-yāy-rā." Then he explained the significance of each of these letters in poetic verse:

The initial fā of the faqir stands for his absortion [fanā] in his essence and his detachment [farāgh] from his description of his attributes.

The qāf stands for the strength [quwwa] of his heart in [its dedication to] his Beloved, and his commitment [qiyām] to Allah for the sake of His good pleasure.

The yāy shows that he pins his hopes [yarjū] on Him, and fears [yakhāfu] Him, and performs [yaqūmu] his duty as true devotion demands.

The rā stands for the refinement [riqqa] of his heart and its purity, and its return [rujū] to Allah from its carnal desires.

The Shaikh (May Allah be well pleased with him) then went on to say:

"What is required of the spiritual pauper [faqīr] is that he should be flexible in thinking [fikr] and centered in remembrance [dhikr], courteous in disagreement [munāza’a] and ready to assist in reconciliation [murāja’a]. He must seek nothing from the Lord of Truth but the Truth [Haqq], and he must practise nothing but truthfulness [sidq]. He must be the most tolerant of people, and the most self-effacing. His laughter should be of the cheerful, smiling kind, and his curiosity should be used as an instrument of learning. He should be a reminder to the heedless, and a teacher to the ignorant. He must not hurt those who hurt him, and he must not meddle in things that do not concern him.

He must give plenty in the way of favors, but little in the way of offense. He must be careful to abstain from things that are unlawful, and stand well clear of things that are of dubious legality [shubuhāt]. He must be a helper [ghawth] to the stranger, and a father to the orphan. His joy should be apparent in his face, while his sadness is stored in his heart. He should be engrossed in his contemplation [fikr] and happy in his poverty [faqr]. He must not disclose a secret, nor rend a veil. He must be graceful in movement, bountiful in kindness, charming in outlook, generous in providing benefits, refined in taste, excellent in moral character, and very gentle.

"He should be a precious substance that melts and flows. He should be long on silence [samt], agreeable in manner [na’t], forbearing when he is treated foolishly, and very patient with anyone who treats him badly. There should be no freezing [jumūd] of the feelings in his presence, and no extinguishing [khumūd] of the fire of Truth. He must never be slanderous [nammūm], envious [hasūd], impetuous [’ajūl], or malicious [haqūd]. He must treat the elderly with deference, and the young with compassion.

"He must be worthy of trust [amāna] and far from betrayal [khiyāna]. His habit should be true devotion, and modesty should be his natural disposition. He should always be on the alert, and make vigilance his constant practise. He should take little for granted, and be very long-suffering. He should mean little to himself, but a great deal to his brothers. His behaviour should be an example of good conduct [adab], and his speech should be a marvel [’ajab]. He must never gloat over anyone’s misfortune, nor speak ill of anyone behind his back.

"He must be dignified and very patient, content and very thankful. He should spend little time in talking, and make a frequent practise of ritual prayer [salāt] and fasting. He must be truthful of tongue, and steadfast of heart. He should treat his guests with cordial hospitality, and supply everyone present with whatever food is available. When disasters befall him, his neighbours must not be adversely affected.

He must not be a verbal abuser [sabbāb], a backbiter [mughtāb], a slanderer [ghayyāb], a calumniator [nammām], or a faultfinder [dhammām]. He must not be impetuous [’ajūl], inattentive [ghafūl], envious [hasūd,], irritable [malūl], malicious [haqūd], or ungrateful [kanūd].

"He must have a tongue that is stored away [makhzūn], a heart that is grief-stricken [mahzūn], a way of speaking that is measured [mawzūn], and a way of thinking that travels far and wide, through what has been and what is yet to be [mā yakūn]."

  Upon Your doorstep my burdens dropped

I don’t dwell on anxieties that once weighed me down

My straits have faded, my joys expanded

It’s all changed to hope what once made me frown.

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Alhumdulillah once again a reminder of the honour of using the stunning art work of Bint-eh Adam, alias Butterfly of Brum for the header. An expressive ALLAH as if blossoming in a heart of pure love….with fronds reaching out to others for the love of Him. Her visual Dhikrs, which seem to transport one to deep inner contemplative  Muraqaba  recesses, are for sale, as well as commissions taken. You can read more about the evolution of her works, and make contact here, Insha’Allah. May Allah Ta’ala continue to grace her hands with His gift of creativity, Ameen.

All good is from Allah Ta’ala whereas mistakes are from this humble speck. May Allah Ta’ala Bless all readers, bringing you all closer to Him and His Rasul SallAllahu alaihi wasallam. May He accept our humble efforts and grant us the capacity to be good and do good. Ameen.