Hamzah Wald Maqbul – 22 Ramadn 1442 Late Night Majlis Rm Love Lyrics Beauty ESA
AI: Summary ©
The importance of forgiveness and the need for forgiveness is discussed, as well as the return of Shams Tabriz and his actions leading to his return. The cultural aspect of writing is also discussed, including their love for Shams Tabriz and their desire to see him again. The importance of cleanliness and being strong in one's opinion and language is emphasized, along with the importance of learning Arabic language and reading the Quran for its beauty.
AI: Summary ©
We reached this Mubarak
22nd,
night of Ramadan.
It's good to be back home after,
a journey,
for a good cause,
but, it's good to be back home
fulfill the that I went out for and
all those who are traveling in the path
of
and who have fikr for the sake of
fulfill all their as well in this world
in the hereafter. I mean
Allah to Allah fulfill them because
they were the worry and the concern of
Rasool Allah sallallahu alaihi wa sallam. I mean
So we, remind ourselves and others that in
these Mubarak nights, if a person has a
couple of minutes, on the side,
you know, if you're not one of them,
alpha,
you know, pious people who's, making after
and, like,
you know, I don't know, like, making zikr
and stuff like that and having, like, these
ecstatic openings and experiences. If you are, make
dua for me.
If you're not, then
every one of us can read.
Oh, Allah, you are
the one who loves,
that people should forgive completely.
And you, you're the one who forgives completely,
and you love that people should forgive completely.
So forgive me completely.
And forgive all of us completely.
And who knows? You know, the day that
you're forgiven,
that's the day,
doors open, and maybe some of the stuff
we talked about before,
will, be within grasp,
once you're once you're clean.
But, you know, as long as as long
as, we all are
still tinged with the, evil effects of our
sins,
and we don't come to the threshold,
of the court, of of the divine in
humility,
and we still stink from the,
bad,
effect of our own nafs.
And it's it's bad bad choices in life,
then,
we're more in need of soap than we
are perfume,
as the,
make the metaphor.
Allah
make us, amongst the the ones that are
clean
and pure,
despite ourselves, not through any power of our
own, but through
his father. I mean,
So we continue. Moana,
Abu Hassan,
Ali
and his, biographical,
entry with regards to,
Molana Jalaluddin Rumi And,
the the next subheading is tumult by Rumi's
disciples,
which is, interesting to see that, this age
is not
unique in the fact that,
more
often than not are
up to some up to no good. So,
if you ever see a chef and then
you see their disciples acting stupid,
don't don't worry. Don't fear.
The gut reaction or the knee jerk reaction
is to think, well, if the disciple is
a a knucklehead, then the sheikh must be
as well.
But that's very unfair.
It's very unfair to judge a Sheikh by
their disciples.
What if someone were to see one of
the and make a conclusion about
it's not fair.
So,
you know,
this is part of the spiritual path is
separating the wheat from the chaff and, knowing
who to listen to and who not to
listen to. And oftentimes, your fellow travelers are
not the ones to listen to. You should've
looked down on them in the sense that,
like,
you know, they're there for the same reason
that you are extensively
and that I am. But,
the reason for mentioning,
the knuckleheadedness of the marines in such a
way is just so that a person,
doesn't,
get thrown for a curveball
because oftentimes other disciples,
they
they kinda,
you know, talk the talk real smooth and
they set themselves up to look look like,
they're somehow representatives of a chef that's not
there to see them in their knuckleheadedness.
And, they need some treatment just as bad
as you do, sometimes even worse.
So,
yeah,
We start,
with a with a fun story about the
marit.
So the the subheading is Tamult by Rumi's
disciples.
After Rumi had entered the enchanted circle of
Shams Tabriz's spiritual power,
he gave up teaching and delivering lectures,
which
was intensely resented by his followers, disciples, and
friends.
They accordingly raised a fearful and threatening tumult
against Shams.
The resentment of Rumi's disciples was kindled by
the respect
paid by, paid to Shams by Rumi.
And they were also were jealous that an
unknown person whose lineage and even whereabouts were
not known to anybody should cause their revered
teacher to sever all relations with those,
who had so long been serving, as well
as deriving benefit from him
and spreading his fame far and wide.
The disciples and followers of Rumi,
took Shams, Tabres for a weird figure who
had cast a spell over Rumi. Otherwise, he
would not have changed so suddenly and decided
not to,
see his old acquaintances.
They could not express their resentment against Shams,
in the presence of Rumi, But whenever, they
got an opportunity,
they,
jibed and stingily reproach stingingly reproach Shams Tabres.
Yeah. So, basically, there were there were some
some haters.
There were some haters there. And that's the
thing is if a person truly loved the
sheikh,
they would know that if the sheikh was
a sheikh and actually knew what he was
doing,
then they would try to see in,
in in in shams what the sheikh saw
in him.
But uh-uh you know
except for those few that Allah had mercy
on they were unable to see it
And, they kind of, in some sense, because
they love the Sheikh so much ended up
like,
you know, being more Catholic than the pope,
so to speak. And, that's, that's obviously a
folly.
That's all obviously a folly.
The departure of
Shams Tabriz calmly put up with the, irritation
caused by Rumi's followers for some time, but
when he found that they were bent upon
taking resort to violent means,
he stealthily left Konya one day.
Reports
that left Konya at the end of his
first visit on Thursday, 21st day of the
month of Shawwal
in,
643,
Hijri after a stay of about 16 months.
The departures of the departure of Shamsa Tabrez
left Rumi in, such a state of distress
and depression that he completely cut himself off
from the disciples and acquaintances,
friends, and relatives. This was an unexpected turn
of events unforeseen
by those who had been
envious of Shams. For Rumi was now,
not prepared to see even those, who had
not opposed
much less the persons who had been his
adversaries.
And,
Allah Allah
Allah, you know, shows strange ways that people
who love each other for the sake of
how how their love takes form.
In some ways, I see an analog of
the love that
had for.
I don't think a 100% this is a,
a 100%
apt analogy just because, in that case,
was
the the the the and
was the disciple, but,
you see how
the love,
for one another endures separation
and causes the lover to go through so
many different types of grief,
all of them all of which are a
part of of faith.
The return of Shams Tafrez.
Sipah Salar
relates that Rumi remained cut off from everybody
until he unexpectedly
received a letter from Shamsi Tabriz from Damascus.
A bit calmed down, Rumi now permitted those
who had not pitted themselves against Shams to
join his sittings.
It was during this period that Rumi began
to take part in,
musical chantings in remembrance of his lost friend.
He also wrote 4 letters to Shamsi Tabres,
during, this period of separation,
which expressed his intense desire to see Shams
again.
In the first letter, he says, come back
to me, the light of my heart, the
object of my desire.
You forge ahead with the fervor of your
true love. If you come, the joy of
my heart shall I acquire. If not, extreme
depression will be my higher. You are like
the sun which is far away but still
near. Come back. Oh, you are at a
distance,
but I find you here.
Obviously, this is
a a a a a a noble
attempt to render the,
the verse into English. But,
when in translation, you find the meanings are
so, beautiful and and filled with joy and
love.
To hear them in Persian and meter as
well,
is a whole another,
a whole another joy because it adds
style on on top of substance.
Gradually, the antagonism against Shams Tabreh subsided, and
then Rumi took steps to invite him to
Konya back again.
He sent his son, Sultan Walid, to bear
a letter to Shamsi Tabriz
and assure him, on behalf of his disciples
and followers that all of them who had
earlier opposed him were repenting,
from their mistake and wanted to be forgiven.
Rumi's letter to Shams expresses,
his gratitude, heartfelt his gratitude and his,
heartfelt grief over the separation with a spiritual
guide. He wrote,
from the time you have departed from me,
a wax,
is separated from honey. Like a candle, I
melt in the fire of love, deprived of
your sweetness.
Separated from your illustrious self, I have been
turned into a ruin.
Wherein my soul resides alone in wilderness,
turn the reins of your mount.
I implore, turn,
the mount of your joy in this direction.
For music is not lawful, for me in
your absence. I hate joy as a devil.
What does he mean here? It means that
meaning, like, I'm not gonna, like, even those
things that everybody,
takes as a a means of enjoyment. This
is the I don't even wanna see them
anymore because without you, I cannot imagine
experiencing joy, and to experience joy would be
wrong without you.
Not a single ode, could I indite,
till a red letter to me.
Did you write
to read your letter? I was overjoyed.
I lyrics I composed 5 or 6. Oh
god, let us meet again in my,
even to mourn.
For you're indeed the pride of Sham, Armenia,
and Rome.
Sultan Walid conducted, Shams Tabriz to Konya from
Damascus like a prince.
And this is, again, the love for the
sake of Allah
is something,
you know, it's something that this this culture
and civilization we grew up in, unfortunately, cannot
they cannot understand.
It's one of the most disgusting,
attributes
of,
of this culture is what is that they
don't understand how a person can love somebody
without it being some sort of,
have some sort of physical perversion or or
or some sort of sexual, angle. And so,
western academics,
conjecture about this being some sort of *
relationship,
as if a man cannot love another man
without one * him.
This is the thought of a dirty mind
and of dirty people. And those of us
who've lived in,
you know, the Darul Islam and seen the
adab and the etiquettes of the, see how
much they actually do love one another. And
that there are men who love one another
for the sake of Allah with a love
stronger than the love of husband and wife
or of,
brothers or of parents and children.
And, it's something that is pure. And that's
one of the reasons why Moana's,
poetry is so beautiful
is because of the cleanliness from which it
came. In fact, the entire
tradition the the entire,
Sufic tradition of poetry,
That's one of the reasons it has such
a bright and,
such a joyous aesthetic is because it comes
from a place of cleanliness.
Whereas,
the aesthetic of pop music and song,
in in modern culture,
oftentimes
is
at best,
some sort of veiled reference toward
something lewd or something
having to do with
physicality or more base desires,
and,
that was a generation that's gone. Now they
don't even make allusion to it. They don't
they don't make, you know, veiled reference to
it. They just talk about it.
And it's the type of poetry that would
be composed by a dog or a pig
if they had the gift of speech,
just to talk about,
you know, the the
animal like things that they like to do
without any sort of aesthetic or style. And
I think there's a reason why, you know,
Moana's
poetry, even in translation in English, is so
much in demand. It's because people,
they wanna break from that. You know? It's
it's toilsome being
a beast all day. Sometimes you need a
break from it. You need to renew your
heart,
and you're not gonna renew your heart by
acting like a chimpanzee or a gorilla.
So you see, like, how beautiful they used
to speak to each other. And this is
another lesson I, you know, I wanted to
share that,
I met I met mentioned Sheikh Tamim as
one of the, people that that a person
can read,
the Ashar of Molana Rumi in
in Persian with,
who has
a tour of the Sheikh.
But, the one who truly introduced me to
Rumi in the first place was,
a current professor of comparative literature in Karachi
University, doctor Iftikhar
Shafi. Doctor Iftikhar,
a very,
wonderful person, probably one of the most beautiful
people I ever met in my life.
And,
he came on a Fulbright scholarship to the
University of Washington when I was studying
and, very unassuming,
But just by hanging out with him, because
he was just, like, came to the MSA,
like, on the 1st Jomar or whatever, so
random hanging out with him. Just, like, little
by little, we would realize this person is,
like, not a normal person.
So, you know, after some time, we realized
he was a Hafid of Quran.
At some time, we realized he was a
master khatat.
After some time, we realized that this person
is, like, very fluent in in in,
Persian
literature
and in,
Urdu literature,
and even his Arabic was very strong.
After some time, we realized this is a
person of,
knowledge and style
and,
a person of impeccable,
and he would carry himself like a, like
a hidden treasure.
And, you had to kinda, like,
open your eyes and ears, and the more
you would look,
and see, the more you would, be startled
by the beauty of of what you saw
in front of you. And,
you know,
doctor Iftikhar,
you know,
protect him and,
give him a long life.
He he used to he used to
have these beautiful habits. Like, he would share
with us the of,
Molana Rumi, and it's always almost funny. You
know? Like, something would happen in in the
day, and he was saying Urdu very casually.
He says, oh, my friend, this reminds me
of a a couplet in Persian. And, you
know,
myself and the other friends from the MSA,
we used to hang out together. So who
the * says that? Like, who's like, like,
we don't even know Urdu. We didn't know
Urdu in those days. Now I can kinda
fake it till I make it because I've
spent some time in in Madrasa and Pakistan.
Uh-uh. And, you know, but,
you know, in those days, people didn't even
understand Urdu. Who's gonna go around and say,
oh, look. This reminds me of a couplet
of of of of Hafez or Afsadi,
Sheikh Saadi or Hafez Shirazi or,
Moana Rumi or or whatever.
And so,
he taught such a a beautiful way of
expressing
and such a beautiful way of dealing with
people that those
types of
conversations and arguments that used to happen only
through confrontation. He would he kind of, like
he would
do what what needed to be done through
them, like correcting people or changing people's course
or whatever, but just by being, like, so
nice that it's, like, completely disarming.
And people who know me know I'm not
really, like, a a kind of fruity, touchy
feely type of guy,
and I'm not I'm kind of my first
instinct is to kind of,
you know, butt heads in with people and
and whatnot, and that definitely has its place.
But,
you know,
the analytical part of the mind realizes that
sometimes it's actually more overwhelming
force and a more overwhelming way of of
changing someone's behavior to be nice to them,
and you just have to accept it. And
then you realize, like, this is a really
beautiful tradition.
And, for those of you who are interested,
in
in knowing anything more,
beautiful about this
particular individual,
then suffice to know that he's the one
who, introduced me to,
our, mashaikh of the Tarikha Chishtiyyah. If
any good comes from any of it, Allah
put it all in his.
But the point of mentioning it is what?
Is that when you read these, like, you
know,
like, from the time you have departed from
me,
as wax is separated from honey like a
candle, I melt in the fire of love,
deprived of your sweetness.
This is such a beautiful way of
expressing love for another person.
And it hasn't there's nothing
gross in it. There's no, like, illusion, like,
Sodomir gay pride month or whatever in it.
You understand what I'm saying? It's just a
beautiful thing to say to another person to
show that you love them.
And, this is an entire tradition that we
have.
And in our tradition, being beautiful and speaking
to people beautifully
and being nice to people and
loving people,
it's not a sign of of of of,
you know, being a fruitcake. It's not a
sign of weakness. It's not a sign of
being weird. It's not a sign of unmanliness.
In fact, the most manly men, this is
how we looked at them. The most beautiful
in their and the nicest and sweetest of
people was Rasulullah
and, he was the most manly of men.
He went to battle so many times in
his life.
He put up with so much difficulty. He
had so much patience. He had so much
sabr. He was beautiful. He was somebody
like, he was an exception in the Ummah.
Allah gave him Ijazah to marry 9 wives
at one time. There's a a a hadith
in which
he he, in one day, was able
to consummate all 9 of his marriages in
the same afternoon.
And, you know, and this is you know,
we mentioned this in an age where people
need to take medicine in order to even,
fulfill their most basic duties. Rasulullah was like
he was he was a man,
and he was the best of men. And,
this,
being sweet and being nice and being beautiful
in what you do. This is his sunnah,
and there's nothing wrong with it at all.
And to try to be like this machismo
ugly up in your face and, like, just
obnoxious with people and whatnot.
It's not it's not it's not din, and
it doesn't serve the hak. And in some
cases, it may be appropriate in the sense
that, like, it is a a, you know,
course of action that you can take that's
not necessarily sinful and that might kinda work
in your situation, but it's not the sunnah.
The sunnah is to do things in the
most beautiful way possible.
The
that Allah,
you know, fixed, ordained as a a commandment,
to do things with beauty and all things
that you do even even if you have
to kill,
and even if you have to, slaughter an
animal.
So, you know, if you have to slaughter
an animal, sharpen your knife so that the
animal that you slaughter, it dies as swiftly
and painlessly as possible. Why? Because beauty is
a commandment in all things. And And so
you see this, like, beautiful like, these words.
You know? And,
you know, that's part of our tradition. Right?
It's part of being a man. To be
able to speak beautifully is part of be
being a man. You know, you see these
pictures of Sultan Mohammed Fati
He spent his you know, most of his
life on horseback,
fighting, in the path of Allah and his
enemies were not like pushovers. I mean, he's
like, this guy's doing battle with the Byzantine
Romans and with Serbs and with, like you
know, these are hardcore people.
You know, these are people that are known
to be, like, the tough guys of of
the world,
formidable enemies,
to say the least. And,
look at his, like, portraits. His portraits are
like of him, like, smelling a rose. You
know? And, if you put a portrait like,
if you were they painted a portrait of
yourself smelling a rose, in a garden, a
delicate rose holding it to your nose,
in whatever in whatever high school in America.
People are gonna call you a fruitcake, and
they're gonna call you a *, and they're
gonna call you this, that, and the other
thing. And,
you know,
like sheikh Volcan once said, I I I
told him is what's what's what's with the
Ottoman empire Ottoman Imperial Museum and Topkapi Palace?
You see, like, these huge, like, Ottoman coats
that are, like, made of, like, like, made
of pink material with, like, flowers,
you know, and stuff like that. What's what's
what's with that? And he just turned to
me, and he looked at me very, like,
seriously as he does in his lovable way.
He said these people, spent their entire lives
in horseback,
fighting the path of Allah Ta'ala
and, you know, had more wives than you
could more wives and slave girls than you
could imagine. I don't think they need to
prove their manhood to you. And I said,
you know what? Fair enough.
You know, checkmate. That's basically that's the end
of that discussion.
So, you know, this is this is this
is a beauty. We should we should bring
it back.
We should make it cool again. We should
cultivate it. We should be, you know, okay.
Go hit the gym. Don't just be artsy
fartsy, pushover, weak wristed, you know, like, whatever,
princess, of a of a of a man,
because that's the false choice that you have.
You either be, like, this complete, like, pushover,
you
know, type of man who's, like, whatever, some
male 3rd wave male feminist ally or whatever
nonsense,
and, that, you know, like, hates yourself for,
like, being masculine or whatever considers that *.
I don't know. This type of nonsense and
discourse you can find
very easily and cheaply,
you know, a dime for a ton on
on social media. That's one extreme. And then
on the on the flip side,
the other extreme is what is that you
be like this kind of Trumpist to grab
them by the blank,
just type a crude like person and say,
oh, look. I'm being a man and, you
know, this is my,
manhood, and I'm not, you know, I'm not
a liberal and I'm not a feminist or
whatever. No. There's a a a common sense
way in the middle that the sunnah always
brings,
which is be a beautiful person, be a
sweet person, be a loving person, be beautiful
in your deeds and beautiful in your speech
and beautiful in your feelings and beautiful in
the states of your heart. Don't allow ugly
feelings and speech and deeds to enter into
you and to work through you.
And and
at the same time, be strong in that.
Be strong in your conviction.
Be
overwhelming. Be,
powerful,
and, you know, do like the did
that that you make a
perfect mixture between
the jamal and the jalal, that, your might
and your beauty,
should,
come together in in a beautiful
way. And so, yeah,
like, Masha'allah wrote these beautiful
words for the one he loved for the
sake of Allah
and who reminded him of Allah to Allah
and whom, you know, captured his imagination with
the love of Allah
and that's wonderful. That's beautiful. Like, maybe we
need more of that. Mean maybe we need
some people need to take, like, Persian
and to study these.
Maybe some people need to learn Arabic and
read the Quran not just as, although that's
also important, but also read the Quran
as a a beautiful example of the
the, Arabic language and, and and and
feel the beauty of it. You know, be
possessed by the beauty of it. And that's
one of the sad things. We don't I
mean, even those those of us who consider
themselves Arabs,
the fact is we speak a different language
nowadays. We don't speak that language that they
did. Otherwise, the beauty of the Quran captivated
people like Abu Jahal.
Whereas we we don't even understand what it
means anymore. Oftentimes, you'll be in the Masjid,
and there'll be, like, a group of Amus
that will resent resent you for even bringing
up, Nahu or Sarf in describing Arabic and
say we don't need any of that. Well,
without without,
you know, like, how are you gonna understand
what Quran means?
It means if you don't if you don't
have
a superior,
syntactical understanding of the way the Arabic language
works. There's no way of interpreting that,
other than.
And, like, you know, we need that. We
need to be people of style, you know.
We need to be people of style. Nowadays,
even if you wanna insult someone, there's a
beautiful way of insulting a
person. You know? Nowadays, all we can do
is, like, drop f bombs and, like, you
know, just make crude references and talk about
people's mothers as if they have, like, something
to do with how screwed up they are,
or what they're doing directly. And, like, even
if they did like to say something bad
about someone's mother, it just shows your own
disrespect for your own mother. Because
you know, there there
there's ways of doing things with style,
and, that's also part of being a man.
Malik
is reported to have said,
So that I'm not a grammarian who's, like,
tongue knocks around,
trips around in his mouth.
You
know? So when I speak, it's not like
it's not mechanical or contrived. Rather, I'm a
man of style. And when I speak, it
is Arabic.
And one of the meanings of Arabic is
to be,
to be,
speak clearly and to speak fluently and to
speak eloquently. So I'm rather,
I'm a man of style, and what I
say is eloquent. What I say is something
that the grammarians should write down and learn
their grammar from rather than me using grammar
in order to figure out what I'm gonna
say.
And,
you know, they're men of style. You know?
The,
the, Imam Shafeh, if you look at his
diwan of poetry,
you know, Imam Shafi'i is like the gangster
rap of, like, Islamic history.
He's like
he he's like he's like he he sees
Like, what is gangster rap? Like, you know,
you're nothing in front of me, son. Like,
I'm your boss, and you're, like, nothing, and
you're bleep and you're bleep. They cuss and
swear, and they show how arrogant they are
by being like shaitan.
What did what did what did Shafi'i say?
He says, if it wasn't, you know, all
of this,
rapping, all of these lyrics and rhymes, if
it wasn't such that it's
it's,
unworthy of the ulema to spend all their
time in it, so I would have been
a a greater lyricist
than,
Labid, who was one of the great poets
of of Jahilia.
And I would have wrote
wrote verses about how I'm,
more, brave
in the,
in the jungle than any lion
or or the the the the sons of
Muhalab
or Bani Yazid, the family of very fam
famous family of tough guy generals. And if
it wasn't that I feared
Ar Rahman, my lord, he said, I would
have looked at every every human being and
thought this person in front of me is
nothing but a slave, which is neat because
he's, like, he's not only is he doing
the of Jahiliya saying that you guys are
all nothing in front of me. He said
that you're nothing in front of me, plus
I have taqwa, so I'm not gonna say
it, which is a style. These are people
of style,
and they spoke,
beautifully.
And, you know, we need to bring a
little bit, a little bit of back of
that, you know, amidst becoming engineers and doctors,
which is great. You know, please knock yourselves
out, you know, amidst of being
IT professionals or whatnot. It would be good,
like, read some read some humanities, read some
literature,
and not like the confused, like, weird
minds of, like, of of, like, dead pagan
of your or the pagan of this day
and age. You can read that too. That's
fine. I read Homer, and I read Shakespeare,
and you can read all these kinda weird,
you know, old great Greek dramas and things
like that. That's fine. I mean, you need
to know the culture, where it came from,
and things like that. That's fine. But spend
some time also reading Rumi and Hafiz. Spend
some time reading the of the, of the
Imams,
like, Imam Shafiri
or of the companions
on whom,
their are awesome.
And be people of style. May Allah give
us style and substance. May Allah
replace all the ugliness that we took in
with something beautiful
and forgive us for where we fell short
and,
purge us of our ugliness and replace us
replace it with his beauty.