About the noble ones:
Rely on tawhid and leave behind the doubts of the self 61
and you will achieve what all the noble ones have achieved.
When they make any action there is no question
but that they are just instruments moved by Divine decrees,
And their tawba is to Allah by Allah absolutely. 10
Their khawf is in feeling His immense might and awesomeness. 30
Their rajá is complete certainty in His promise 31
and the hardship and fatigue of their bodies in His service.
Their shukr is in seeing the Giver of good things, 15
and in being detached from both the good things and the bad.
Their sabr is complete contentment with events. 14
They seek no control over either sickness or good health.
Their tawakul consists of handing over all their affairs 13
to the One Who has the best knowledge of hidden matters.
Their zuhd is to renounce everything except 12
what Allah has decreed for them in His fore-knowledge.
Their love is intoxication with the perfection of His beauty.
This love contains the Maqam al-Uns, the noblest adornment. 39,(90)
And bast, liberation, and speaking with the Beloved 44
– the secrets of love endlessly flow on and on. 26,85
Outdo them in actions with the best adab. 5
Be generous and treat the lovers of the Beloved well.
(correct me if I’m wrong, after defining the nobles , the author encourage us to outdo them in action with the
best adab – indicating the superiority of adab to a
Adab is spiritual courtesy, as the SAQ have described it, more than just good manners. It is a state rooted in knowledge, awareness, and presence in one heart. True adab gives birth to right action, for actions only attain their beauty and correctness when they arise from proper adab. When adab is sound, every action becomes meaningful and every silence becomes worship. Your sharing of the qasidah is therefore deeply valuable, as it reflects the adab required at every stage of the journey — in stillness as well as in action, in inward reflection as well as outward expression… you may master the topic and it is a big one. Without it on this path, one can only enjoy the journey without arrival
Ttty
Today in wanting to understand the place of Adab in our path a question arises, If the goal is knowing Allah then what is the role of Adab? Referring to Ibn Ajiba, he has put it succinctly,
The goal of us being created is to know Allah,
The means is worship (Ibada)
The shield that protects us from the dangers of the path to Allah is Adab.
Adab is born out of correct knowledge of Tawhid.
As wudu’ purifies us outward for the prayer, Adab purifies us inwardly for the witnessing. As breaking the wudu breaks the prayer, breaking the adab breaks the witnessing.
The short essay is extracted based on Ibn Ajiba’s commentary on this matter and not by me. It also includes a reminder on one of the dangers of the path which is making claims. This brought us back to your reminder during the night dhikr about making claims. How wonderful we have gone full circle, returning to that night through our study.
Hhh
Thank you. If we reflect carefully on the modern education system, we may see that its failure began when adab was separated from knowledge or ilm. This separation was not accidental; it was part of a wider strategy that gradually detached ilm from the true Provider of knowledge - Allah swt
Generation after generation, the ummah slowly began to place reliance and reverence upon other than Allah, knowingly or unknowingly. This has led to a condition filled with claims (fulfilling the nafs) but emptied of sincerity, resembling a state of hypocrisy. Academic titles are often elevated above true wisdom: a person holding a PhD may be placed higher than a fuqaha who spent forty years in the madrasah cultivating knowledge together with adab.
Many today are eager to debate and argue, spliting among the so call people with high knowledge while the true people of knowledge often withdraw — not out of weakness, but to preserve adab and protect the sanctity of knowledge itself.
We must strive to restore adab, for its loss is the root cause behind the loss of real knowledge.
I do not know why the topic of adab was raised for you to carry, yet I see clearly that it addresses one of the most urgent problems of our time.
Just for you, something we can reflect together
If we reflect carefully on the modern education system, we may see that its failure began when adab was separated from knowledge. This separation was not accidental; it was part of a wider strategy that gradually detached ‘ilm from the true Provider of knowledge — Allah سبحانه وتعالى.
Generation after generation, the ummah slowly began to place reliance and reverence upon other than Allah, knowingly or unknowingly. This has led to a condition filled with claims but emptied of sincerity, resembling a state of hypocrisy. Academic titles are often elevated above true wisdom: a person holding a PhD may be placed higher than a fuqaha who spent forty years in the madrasah cultivating knowledge together with adab.
Many today are eager to debate and argue, while the true people of knowledge often withdraw — not out of weakness, but to preserve adab and protect the sanctity of knowledge itself.
We must strive to restore adab, for its loss is the root cause behind the loss of real knowledge.
I do not know why the topic of adab was raised for you to carry, yet I see clearly that it addresses one of the most urgent problems of our time.
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