Abstract:

One of the important concepts of Tasavvuf terminology is the poor, Seyyid Ahmed er-Rifâî (e.g. It holds a very special place in the thought of 1182. And he was the one who was the one who was the one who was the one who was the one who was the one who was the one who was the one who was the one who was the one who was the one who was the one who was the one who was the one who was the one. Seyyid Ahmed er-Rifâî adopted a tasavvufi concept that is based on the Qur’an and the Sunnah; tasavvufu defined the sûfiyah and the servitude in the poor axis; tasavvuf thought’s view of existence, knowledge and morality was built on the poor essence.  In his mind, poverty is not only a profound and spiritual state in which truth is achieved, but also an action manifest that invites the Sufy to the Right, to the responsibility and to the service of the world and of man. This is an explanation of Seyyid Ahmed er-Rifâi’s practice, which shows itself as fituvvet; it has been revealed as miserable, miserable, miserable, and miserable. On the other hand, he has manifested himself as a Melamian joy that can be judged in the form of condemnation, seeing himself below all existence. In this article, a summary of the views of the Sufis on the concepts of poverty and fituvity will be made, and then the Seyyid Ahmed er-Rifâî will discuss how the approach to these concepts is shown.

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Abstract:

According to this, the concept of fakr which is one of the most important concepts of Sufism terminology has a very important place in the mystical thought of Sayyid Ahmed al-Rifai. For him, the concept of fakr includes ascetism, fena and servitude in time. He defines mysticism, Sufi and servitude on the axis of fakr and builds the view of Sufi thought about existence, knowledge and morality on the basis of the fakr together with adopting an understanding of Sufism based on Quran and the Sunna. On the other hand, according to him, fakr is not only a profound and spiritual state in which the truth is acquired but also an operational manifestation that invites Sufi to the responsibility against God, World and Human. In the practice of Sayyid al-Kebir Ahmed al-Rifai, this manifestation appearing itself as züll, meskenet, humility and incompetence has emerged in the shape of not seeing your soul superior to any other being and criticize it as the Melami way. In this article, the approach of Sayyid Ahmed al-Rifai to the concepts of fakr and futuwwah is discussed and a detail evaluation is made after presenting a summary of the views of Sufi on these concepts.