Hamzah Wald Maqbul – 23 Ramadan 1442 Late Night Majlis Rumi Shams And Anihliation Addison
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AI: Transcript ©
And we've reached this Mubarak 23rd night of
Ramadan.
So we continue with the story of,
the life of Mawlana Jalaluddin Rumi.
Amin,
as told by Moana Saeed, Abu Hasan Ali
and Nadir.
And where we left off yesterday was
that,
Shams Shamsi Tabrais
was
forced to leave,
the company of his disciple, Rumi,
in Konya,
because of the jealousy of,
Moana Rumi's students.
And so Moana
Rumi shut himself in and refused to see
anyone
and would, write,
letters
back and forth with Shams Tabriz.
And then finally,
he sent his son to conduct him back
to Konya,
and he,
returned once more.
So the next subheading,
Moana Seydable Hasan Ali Nadi,
writes is that Shams Tabriz departs again.
Rumi was overjoyed to see Shams Tabriz for
the 2nd time. All those who had been
discourteous to Shams requested him to condone their
mistakes.
For a time, Shams and Rumi passed their
time happily in spiritual
and religious
disquisitions,
divine manifestations, and ecstasies.
And the fervor of Rumi's love for Shams
increased with the passage of time.
However, Rumi's disciples began to resent again,
their neglect by Rumi as they had done
before.
Another incident happened in the meanwhile, which added
fuel to the fire.
Shams was putting up with his wife in
an outer room,
of the house in which Rumi dwelt.
Celebi al-'auddin,
the son of Rumi, by his second wife,
used to pass through the room.
Shams, whenever he visited his father,
and,
used to pass through the door of Shams
whenever he visited his father and this caused
inconvenience to the sheikh.
Shams politely asked Alauddin on several occasions not
to do so, which was, however, resented by
him. Alauddin also,
viewed with jealousy the affection showed, by Shams
Tabriz to his stepbrother,
Sultan Walad.
Sultan Walad is the one that, you'll remember,
Moana Rumi sent to carry his letters to
Shams Tabriz,
and to conduct him back to Konya eventually.
Alauddin also viewed with jealousy the affection showed
by Shams Tabriz to his stepbrother Sultan Walad.
Therefore,
he gave vent to his feelings before such
followers,
of Rumi, as were inimicable
to Shams. So he basically found
the
the
the the Murids that had it in for
him.
They immediately seized the opportunity to malign Shams
Tabriz and again raised a storm of protest
against him.
Shams Tabriz did not at first mention the
matter to Rumi, but when the hostilities of
these people increased, he alluded to his embarrassment
in the form of an anecdote.
He also hinted that this time he would
slip away without leaving any trace of him.
It appears from certain verses of Rumi that
he was not completely unaware,
of what was going to happen, for he
had entreated Shumps in some of his verses
to give up the idea of deserting him
again.
However, the followers of Rumi again rose in
opposition to Shams with the result that
he slipped away from Konya.
Rumi says in a couplet
that there be no room for any complaint.
Suddenly, he set out,
he set out,
to quit them all.
Rumi's impatience.
When Rumi found Shams missing again, one morning,
his distress knew no bounds.
He immediately went to Sultan Walad, his son,
and cried out,
do you sleep?
Get up and find out where the sheikh
is. I find my soul, devoid of his
fragrance again.
Now Rumi started his search for Shams.
He was not even more distressed than he
had been earlier.
He ceased all * with those who had
caused ill will to Shams and even forbid
them to appear before him.
Rumi says,
the separation made him mad in love.
Like Jonah,
he became without a hearth or home,
Jonah being the, English name for Yunus alaihis
salam.
A few days later, when his quest for
Shams had proved fruitless,
Rumi became even more restless.
He now spent most of his time either
in listening to,
musical recitals or lamenting and raising a whale
of woe for the departed companion. It was
during this period that Rumit composed a number
of beautiful and extremely touching lyrics,
expressing the agonizing pain suffered by him due
to Shams' separation.
This was in the year 6 45 Hijri.
Rumi was extremely anxious for Shams, especially because
of the disturbed conditions in Egypt and Asia
Minor, and the tempest of * and slaughter
let loose by the
Tatar invasion.
If anybody gave him the whereabouts of Shamsarumi,
would be so pleased that he immediately rewarded
him with whatever he could lay his hands
upon, including even the garments that he wore
at the time.
Travels to Syria.
Not being able to calm down his restless
in his restlessness, Rumi set out before Damascus
along with a few of his other companions
in search of Shamsa Tabriz.
He was received with honor by the scholars
of Damascus, but they were surprised to learn
that a person of his intellectual stature and
erudition should be so agitated for any individual.
Rumi could not, however, get any trace of
Shams et Tabriz in Damascus.
When he was worn out of his quest
for Shams, he remarked,
myself and Shams are not too.
If he is like the sun, I am
a particle. If he is like the ocean,
I'm a drop.
For the particle is illuminated by the sun
and the drop owes its existence to the
ocean.
There is thus no difference between Shams and
myself.
Rumi returned to Konya from Damascus, but his
restlessness did not abate.
After a couple of years, he again undertook
a journey to Damascus, but he returned this
time convinced that in reality he was himself
Shams, and that all his search for Shams
was no more than a quest to find
out his own self.
After coming back from Damascus this for the
2nd time, Rumi gave up all hopes to
meet Shams Tabriz again.
Nevertheless, Rumi now experienced the same,
effulgence of spiritual wisdom streaming in his own
self, which he had sought in Chelmset Tabriz.
Although Maulana
on
whom be the blessings of God, says Sultan
Walid, his son,
failed to find out the person of Shamsa
Deen,
Tabrizi,
whose fame may be spread by God, in
Damascus.
He found whatever he wanted from Shams percolating
within his own veins.
Now this is a really,
interesting
interesting,
turn of events.
That what that his love for Shams made
him identify with him so much that he,
basically said that, he was Shams.
This
is a a concept,
that the Sufia talk about known as Fana.
That a person should be completely annihilated in
the thing that they seek.
And our
tradition is different than the Western philosophical
tradition. This is a great triumph of the
Western philosophical tradition that someone should say, cogito
ergo sum.
That, I think therefore I am.
The thinking process is a an affirmation of
the self.
Whereas,
as doctor Iftikhar Shafi,
who I mentioned yesterday in the
in in the in the majlis was kind
of my first introduction to Maulana in in
in earnest
and his poetry.
He says that, this is a completely different
civilization than ours because ours in ours, the
journey only begins with fana, meaning affirming the
self is not like a big deal. Everyone
is able to do it, even the animals
are able to do it, and there's a
lot of facade in affirming the self.
Whereas the day that a person is able
to dissociate from themselves
to the point where the nafs no longer,
has a seat at the table.
That is of Mubarak day, and that's the
day that the journey begins in earnest.
And so what happens is that he's so
agitated for, to find Shams
that, he essentially
identifies with him, that he thinks about him
by day and by night, and he identifies
with him.
And, this may be something, somewhat extreme. In
fact, people may consider this to be, the
act of a madman,
the act of someone who's gone insane.
And, what we say is this is that
the difference between this and insanity because, you
know, there could be insanity that takes a
form that resembles this.
But the difference between this and insanity is
what? Is that insane people don't,
then
be
guides
that
call and lead people to Allah Ta'ala and
lead people to a higher spiritual state
and illuminate
generations of people
in their hearts and in their spirits.
That's not the work of mad men. The
work of mad men is dysfunctionality.
This is a form of hyperfunctionality,
and it is in the fruit of the
state that you see the difference between it
and between madness.
And,
you know, inevitably, there are many people who
feign states like this.
Or perhaps do go through states like this,
but it's nothing but madness.
And you won't find the barakah there. You'll
find illness.
May
Allah heal them and give them fear, give
them good and ease their pain.
But you won't find the barakah of guidance,
through through being mad.
There are some people who will meet madness,
in such a path. Why? Because the sheer
forces, emotional and spiritual,
physical,
they rip a person apart to the point
where they enter the state known as jazb.
Such a person is majzub.
And a majzub is a person who just
couldn't handle it. And so,
they're
the forces at play that pass over them
in their spiritual
path and in their seeking,
it breaks them apart.
Suffice to say it's not the sunnah of
the prophet sallallahu alaihi wa sallam for a
person to seek to be
majzub, and it is a sunnah to avoid
it. If you're pushing so hard and that
these stresses are ripping you so badly
in so many different directions
that you're about to fall apart, you should
just take a break. You should calm down
for a little bit, you know.
Take a breather.
There's no point in in killing yourself or
harming yourself. The mind is such a thing
once it falls apart. It's very difficult to
put back together again.
But such people do exist in subtypes.
And sometimes despite their
despite their lack of intention
in becoming marzub, sometimes they they go there
and they find themselves in these positions. And
may we say,
have mercy on those people who, found themselves
brokenhearted and broken in other ways,
because of his love and his sake. He'll
take care of them.
But, this is not what that is. This
is not Jezebel. When he says that he
is, he is Shams Tabriz, it means what?
That he received the nizbah of Shams Tabriz,
and it became more and more powerful as
the days passed. It became so strong in
him at some point or another that
that,
he he felt that nur and that light
that he felt in the physical person of
Shamsi Tabriz. He felt it inside of himself,
and then he spoke through that light and
he spoke through that nur. And, what he
spoke and what he wrote was wonders, and
Allah knows best about what wonders,
then were lying inside of the heart, which
are a secret between
the slave and the lord.
Sheikh Salahuddin, the gold beater. A few days
after his return from Damascus for the second
time, Rumi
became again restless.
He now promoted Sheikh Saladin as his confidant
and chief, assistant.
He was in fact elevated to take the
place of Shamsit Abreza Sultan Walad says.
Farooza,
Farooza on Farooza,
writes in a footnote,
when Rumi became desperate of finding Shamsi turned
his mind towards Sahidin wholeheartedly. He nominated him
as his sheikh and successor and appointed him
as the leader of the seekers of God
and instructed his friends and disciples to obey
him.
So He was in fact elevated. The Sheikh
Saladin was in fact elevated to take the
place of Shamsi Tabreza, Sultan Walid says in
these verses.
After Shams Salahuddin
became his helper in this design,
his presence increased the illuminations and visions of
the divine
for he learned the lure of mystery of
the mysterious from him.
Sheikh Saladin came from a poor family belonging
to a nearby
village. His father was a fisherman, while Saladin
had himself taken up the profession of,
pounding gold, beating gold.
Reputed as a trustworthy young man from his
early days, he had been a disciple of
Sayid Burhanuddin.
Remember Sayid Burhanuddin was the the the preceptor
that,
Bahad Din Walad, the father of Rumi, left,
to left the charge in the responsibility of
Rumi's spiritual instruction too after he passed away.
He had been a disciple of Sayid Burhanuddin.
After Sayid Burhanuddin's death, he took the oath
of allegiance with Rumi whose closest associate he
remained during the last 10 years of his
life.
He died on the first of Muharram,
657.
The elevation of Saladin as the most trusted
disciple and spiritual successor of Rumi, again made
his other disciples and followers run amok.
Now their complaint was that Shams was at
least an educated person, but this man who
was a mere gold beater by profession did
not
deserve to be the chief assistant of their
respected teacher.
They were amazed to see that Rumi held
Salahdin in such a high esteem, and this
fired their envy again. However, when Salahdin came
to know the tawmalt amongst his other disciples,
he remarked,
they deplore my selection as the chief associate
of Maulana,
but they don't appear to understand that Maulana
is really in love with his own self.
This is simply,
this I act simply as a veil to
conceal this fact.
Now what does that mean? Because it's interesting.
Why now now how is this person who
is already there like become like Shamskar 2?
And the secret of understanding that has to
do with
understanding what fana is, what it means to
be annihilated, do you have your own self
annihilated, that you have to make the object
of your love someone other than yourself.
And Shams was that that object of that
love and because of that, Milana received his
nisbah and his filled his the the the
spiritual
blessings and outpourings that came from him.
And, then afterward,
he needed someone else to be the, the
object of his love.
And so he found someone worthy of being
loved in this poor humble
sheikh Saladin who is
the, disciple of
his sheikh as well and someone who he
saw goodness in.
And through that, he found a way of
projecting his own spiritual power and his own
light,
while depriving,
depriving his own nafs.
The deprivation of which is a prerequisite to
growing,
spiritually,
and the empowerment of which is
a,
sumqatal,
a deadly and a lethal poison.
And it's really interesting how these things work,
you know. Sheikh Hashem one time told us
a very interesting story about
Moana Elias,
Hazratji Moana Elias Kandlawid, the the founder of
and the first emir of this modern iteration
of Tablif
that,
when it was decided in the masherah that
there was going to be a mark as
in Madinah Munawara,
which there was for quite some time.
When that was decided,
many many of the olamah were
Mullah
Elias' disciples
and his companions, his associates, were kind of
hoping that he would pick them because it's
pretty sweet.
The work of Tabligh is a beautiful work
that you invite people toward the the, you
know, the deen of Allah ta'ala.
And, obviously, some some people are better at
it than others are, but the concept, the
idea is a beautiful idea,
and only a person who loves the prophet
would that appeal to.
And so, there was some kind of, you
know, a little bit of hope on the
part of many people,
including Moana Seydabul Hasan Ali and Naduhi and
Moana,
I'm told, by Sheikh Hashem.
Also,
Moana,
Manzur No Mani, and a number of very
scholarly figures.
There's a hope that it would be,
it would be one of them. And,
finally, when the decision was made,
the choice came from Moana Ilghas,
for,
the,
you know, Imarat of Hejaz, the work of
Tawlih and Hejaz,
that it would go to,
Moana, Saeed Ahmed Khan.
And for those who knew him it was
somewhat of a surprising discussion. Somewhat of a
surprise surprising selection in choice.
Which is what?
That he wasn't the most scholarly amongst them
nor was he the most well spoken.
Apparently, he also had to repeat a year
in Madrasa, so he wasn't he he wasn't,
like, you know, the most,
you know, considered to be the genius amongst
them. And there were a number of very
pious people who were geniuses.
And so when
the selection was made public,
Moana Elias kind of
commented after,
afterward that, you know, I know you guys
are probably wondering
why is it that I picked him. You
know? Like, what it what was it that
made me pick him and not somebody else?
He goes, you know, this is a good
this is a good point. You know? It's
a good,
you know, normal thing to wonder. So because
there are other people maybe more well spoken
or more learned or whatever than him. Because
there's one thing one small thing about him
that, you know, made me think that he's
really good for this, for this position,
which is that when I see his life
and I see the way he behaves, he
reminds me more of the Rasool sallallahu alaihi
wa sallam than anyone else does.
And, you know, that's like, you know, for
those of you who used to play video
games in the old days, that's like mortal
combat. That was just the fatality. That's it.
Like, finish him. He just he's like, yeah,
other than that,
you know, I I could see how you
would wonder, but he just reminds me of
the rest of the salah alayhis salah more
than any of you. So I think it's
very beautiful that Sheikh Saladin is kind of
poor man
who,
is the
son of a fisherman and who has, like,
a trade. You know, he may be somewhat
learned in the Dean, but, like, he has
to apply a trade in order to get
by.
But something Milana saw in him,
and so he used him as basically his
focal point
in order to,
in order to
take the spotlight off of his own nuffs
and keep growing spiritually.
And then he himself was humble enough, and
this is probably why he was picked is
because he had enough insight to understand this,
that he would tell the people who would
hate on him and, you know, be his
haters and and trolls and jealous people. He
said, they deplored my selection as the chief
associate of Molana, but they don't appear to
understand that Molana is really in love with
his own self.
I simply act as a veil to conceal
this fact. Not that he's in love with
his own ego, but meaning that his love
the thing that he loves, the object and
the thing that he sees, that he loves,
you know, it's there within him.
It's not his self, but it's there within
him. That's the whole that's the whole beauty
of fana is that it's not yourself, but
it's within you. Because when you give yourself
up for the sake of Allah, Allah replaces
you what you were with something else, but
it's much better than what what you were,
in the first place.
And so he he noticed this, which kind
of makes a person think that, yeah, I
could see why he would pick someone like
that. Masha'Allah. Allah
raise their rank pure and pious souls. Allah
raised the ranks
and, give us, from the Khair that he
gave them amin.
Shalaby Hassamuddin.
After the death of Sheikh Saladin,
Chalibi Usamuddin,
Turk was nominated by Rumi as his chief
assistant, confidant, and spiritual
vicegerent in, the place of the deceased friend.
Celebi Samuddeen,
had already occupied a distinguished place amongst the
followers of Rumi, and for 11 years after
the passing of his, spiritual superior,
he acted as a successor. Meaning, he's the
Khalifa of Mulan Rumi after Milana passed away.
He was a Turk belonging to Armenia and
came of a respectable
presence he received to Celebi Hasamatdin. Celebi, I
believe in Turkish, is a,
an addressed term, a respectful addressed term for
and title for a scholar.
Once Sultan Walid complained about it, but Rumi
replied,
by God, if a 100,000 pious men were
caught by trouble and it were
apprehended that the world would perish and I
only had a loaf with me, I would
send even that to
the respected Celebi. Rumi used to keep silent
whenever Hosamuddin wasn't present in his meetings. His
followers therefore therefore always tried to cause Hosamuddin
to be present in those meetings.
Usamuddin had also paid,
obeisance to Shams Tabriz,
and and Sahad Din from whom he learned
the esoteric teachings. Saladin spent all his belongings
on Rumi and ultimately emancipated his slaves as
well.
He was so cautious that he never used
the water of Moana's bathroom for ablutions out
of respect for him,
and went out to his own house for
the purpose of making wool wool even if
it was biting cold.
On the other hand, Rumi paid, too paid
such a homage to Hosam ad Din that
one thought him to be a disciple of
the latter,
which is beautiful.
Nowadays, I think people like like the idea
of
of a Sufi shaykh that gives everybody and,
you know, prefers other over himself. The point
of the shaykh preferring others over himself is
because that's a sunnah. It doesn't mean that
you're supposed to go and, like, actually impose
yourself on him and be like, hey. No.
Prefer me. That's not really how that works.
The point of benefiting from a sheikh is
to be like him, not to,
ride him until he,
ride him until he, you know, goes kaput.
And, that seems to be, like, you know,
that sensibility is a sign of true love
that the the the disciples who love the
Sheikh
most, they they understand that they pick up
on that and they're very sensitive to do
those things that
are helpful to their sheikh,
and not do those things that harm him
or wear him out. Why? Because as long
as the sheikh is there, they'll keep benefiting.
And once sheikh is gone,
then the well dries up and we ask
Allah for his help. Allah subhanahu wa ta'ala
give us from the good of this world
and the hereafter. Allah ta'ala
Let us give up,
the nafs and give us something better in
its place and its stead.
Have mercy on all of us
on this day and on every day and
on the day most on the day that
we meet him.