[Ijkavylo]

Ok so this is what we gain so far:

(1)

He is saying that the objective is to attain the pleasure of Allah swt and the means to attain the pleasure of Allah swt is to bring our life totally and completely on the commandments of Allah swt, to live our life how Allah swt wants us to live. Then he says that some of these commandments are "zaahiri" (the definition of "zaahiri" will come later on scroll down), then he lists some of these "zaahiri actions" by mentioning: salaat zakaat such and such, he gives a list of what is termed as "zaahiri" actions, and we will see later down this post what the brothers have given definition of "zaahiri actions."

And then we are entering into this:

(2)

(3) Some of the contributions from brother Talibul Ilm and brother Maripat and Nayyarsh (basically the English translation or gist of what is posted above in Urdu):

"Hidayat No 1:

The meaning of Faqeeri is to adorn one's zaahir (the body, the external acts)
and baatin(the heart and soul).The zaahir is adorned by means of acts related to and rendered by the physical body.
Practising such acts is essential. Such acts are Salaat, Fasting, etc.

The "baatin" is adorned by the cultivation of true beliefs and virtuous qualities such as Ikhlaas[sincerity],
shukr[gratitude], sabr[patience], zuhd[elimination of worldly love] and tawaaadhu' [humility].


This description, vis. adornment of the zaahir and baatin, is one stage of Faqiri."


"Literal meaning is of course beggar hood but actual meaning is detachment from this world (zuhd) which is further refined by Shaikh to signify adorning one's internal and external character.
Zahir is external. This not only includes physical appearance but also the appearance of actions-in deed this latter thing is the main meaning of Zahir. This is the manifestation of character.
Batin is internal. This is about the soul and the psyche. There are many atheists who have excellent external character. (This sinner painfully knows few of them.)"

"Faqeeri in this context probably means "the one whose heart is not attached to dunya"."

I think that the word "faqeeri" used here is to describe those who are engaged in tasawwuf, not defining the quality of faqr itself. What I mean is that the author here in Tas-heel Qasdus Sabeel is saying that "those who are engaged in tasawwuf, those who study tasawwuf, those who teach tasawwuf, those who are associated and connected in any way to tasawwuf, they have adorned their zaahir and baatin...."

He isnt talking about the quality of faqr itself but he is using faqr and faqeer to describe those who are associated to tasawwuf (peeri-faqeeri is a synonym for tasawwuf in Indo/Pak). Did I understand his usage of the term faqeeri right or wrong?

Now, he has said something that is absolutely outstanding and has totally uplifted my spirits, reading this is like putting on a beautiful attar:



After mentioning the zahiri ahkaam, or as the brothers have defined as "the external acts" that we do, such as offering 5 times prayer, such as performing Hajj, such as giving zakaat, such as nikkah, etc. those actions carried out by the limbs of our body, after briefly mentioning some of these actions then he says that these rules are related to the field of fiqah (Islamic jurispudence, Islamic law). So for those who are engaged in tasawwuf, it seems that the field of Islamic law jurispudence is indispensible, absolutely necessary, they cannot carry on without the field of Islamic law and jurispudence, its a necessity.

What do you guys think so far? Is the first hidayath being understood properly or what am I missing? What can you add on?