Hamzah Wald Maqbul – 24 Ramadn 1442 Late Night Majlis Mawln Rm and the Ways of Love
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Alhamdulillah. We've reached this Mubarak 24th night of
Ramadan.
Allah
accept what's past.
Did forgive us for what we missed
and increase our tawfiq and our himmah
and our courage to do more in what's
remaining.
Allah Subhanahu wa ta'ala give Shifa to those
who are ill
and forgiveness to those who have passed.
Allah give hidayah to those who are still
seeking
and give
life to those hearts that are dead in
these Muwak nights, Amin.
So we continue,
reading from
Moana Seydabul Hasan Ali Nadwiz, Saviors of the
Islamic Spirit,
the chapter on Moana Jalaluddin Rumi.
So we talked about
Sheikh Salahuddin,
who was the person who Moana
chose as the focus of his,
of his love in order to keep
being able to generate,
the inspiration that he needed to in order
to
live the life of the heart that he
missed,
due to the absence of Shams
Shamsit Abreiz, his
his previous sheikh. And then after Sheikh Saladin's
passing,
then he turned his focus towards Celebi Husam
Ad Din.
You can look for if you go to
Konya Sharif to the Yashil Turba,
to the the the the blue dome,
where Moana's
Khanka and Mazar is.
You'll see Chalabi Usamuddin's grave right next to
his.
Allah
reward them for their work they did on
behalf of the Ummah, Sayed Muhammad and
exalt their ranks.
Moana writes
on the composition of the Masnawi,
that the Masnawi was composed by Rumi
during this period at the insistence
of.
The fact is that Rumi was endowed with
a love so fervent and rapturous that he
could not do without a close companion and
confidant with whom he could share the mysteries
of the esoteric truth truth experienced by him.
First, he selected Shamsi Tabriz, whose place was
taken by Saladin,
then Husamadin,
Din, one after the other.
Sayed Burhanuddin
was also elevated, to his circle of, selected
associates, although in a very different capacity
for a short while.
The period,
5 years between the death of Sayid Burhanuddin
and the arrival
of Shams Tabriz
was spent by Rumi in such a way
as if he felt some deficiency in his
life.
It is obvious that the latent capabilities with
which Rumi had been endowed required a stimulant
for their expression.
The Masnavi
itself,
is a proof of Rumi's yearning for love
if one is required,
for it would not have come into existence
without the spiritual fervor aroused by Rumi's favorite
associates.
There had been a gap of 2 years
in the compilation of the when Rumi suspended
its composition
on account of some of these grief at
the death of his wife.
Perfection in the path of Sufism or spiritual
illumination was not the reason for,
the selection of confidence by Rumi.
He was often said that love is born
out of affinity.
Once in reply to a question, he told
his son, Sultan Walad,
that he cultivated
friendship with his associates because of affinity,
for the affection born out of it never
leaves one to remorse.
True affinity or love, explained Rumi, would never
cause repentance either in this world or the
hereafter.
This is very important to note because there
are many people who fall in love with
people that are not good for them, and,
they end up repenting from their love
very much in this world.
And,
my advice is just don't do it.
Unfortunately, not everybody is fortunate enough to,
I guess, be able to see that when
they do. But, if you already learned the
lesson the hard way, don't learn it the
hard way again. And if someone else next
to you already learned it the hard
way, fortunate is the one who learns a
lesson from other people's afflictions and misfortunes.
True affinity or love, explained Rumi, would never
cause repentance either in this world or the
hereafter.
Those who cultivate friendship for selfish ends would
in the hereafter languish with a longing described
thus in the Quran.
Alas for me, I would die that I
had never taken such a person for a
friend.
On the other hand, those who are sincere
and fear god shall retain their friendship.
Says in his book, friends on that day
will be, foes of one another, save those,
who,
kept their duty to Allah.
Rumi,
expressed the same view in a verse which
in which he says, never from miracles a
faith sprout, yet qualities alike, affinity
unites.
The death of, Milana.
Relates that Konya was continuously rocked by earthquakes
for 40 days before the death of Rumi.
However, says while Rumi still lay in sickness,
there were severe earthquakes for 7 days nights
until everyone in Konya was greatly alarmed.
When the people went to Rumi to beseech
his help, he calmly remarked, poor earth, it
is starving, and it wants a fat morsel.
It shall soon have 1, and then it
won't bother you.
During his last illness, he indicted,
an, he in indicted an ode, which
has the following open lines.
Despite your kindness and affection, my heart craves,
for anger from you. Like a glass
fragile
break,
my heart by saying you cannot see me.
He says what he makes these he says
these lights, despite your kindness and affection, my
heart craves
for anger from you.
Like a glass fragile, break my heart by
saying you cannot see me.
Shalom Hussein says that Sheikh Sadruddin, along with
a few other mendicants, paid a visit to
Rumi during his last illness.
During the course of their conversation, he says,
may God grant you speedy recoverily.
No replied, Rumi,
There is only a hair's breadth distance between
a lover and the beloved. Won't you like
that this this should also vanish?
And that the finite spirit may unite with
the infinite one.
Abna, do you understand the the meaning of
his the metaphor in his verse,
of being glass that wants to be broken?
He said when there's a hair breath's distance
between the lover and the beloved, won't you
like that this distance should also vanish,
and the finite spirit may unite with the
infinite one?
Rumi dictated the following ode in his illness
to.
Go
head on pillow lay
Alone in peace, leave me.
Love tyrant, plagued by night, while all around
you grieve.
That peerless beauty that has
no need
kind care to show.
But solo lovers,
you you must patient faith still know.
Perplexity is ours to bear.
'Tis his own,
hard heart. Shed he our blood. What sin?
He'll not pay a murderer smart.
To die is hard after all, but remedy
there is none.
How then to crave a remedy, the evil
is done.
Last night in dream, a warder from my
love's abode
made sign to me and said this way,
hold you my load.
Rumi died at the age of 68 years
3 months
at the close of the day on 5th
of Jamad Al, Uhura.
When his body was brought forth, a great
multitude swarmed the place, all of whom smote
their, chests and raised loud lamentations.
Jews and Christians came reading their own scriptures.
Muslims strove to drive them away, but they
would not be repelled.
It was feared at length that a tumult
would break out.
The intelligence was conveyed to Parwana, who asked
the rabbis and bishops why they mixed themselves
up with the funeral of the Muslim saint.
Was the the governor of the the the
governor of Konya, Selju governor of Konya.
The intelligence was conveyed to Parana, who asked
the rabbis and bishops why they mixed themselves
with the funeral of a Muslim saint. They
replied that they had found in him all
the signs and virtues of the prophets described
in the scriptures and have learned the ways
of the ages and saints of yore
than they had, ever known before.
They were all ultimately allowed to accompany the
funeral.
The number of people who flocked to join
the funeral procession was so great that the
beer taken out early in the morning, could
reach the burial place by sunset.
And thus with all honors, the luminous sage
was laid to rest in his grave.
The character of Rumi.
Shibley Noemani writes in his, biography in the
Sawanee Hayat
of, Molana Jalodin Rumi.
So long as Molana had not taken to
the path of mysticism, he led the life
of an imminent scholar and a doctor of
faith.
Whenever he went out riding on his mule,
a large number of students, theologians, and even
grandees accompanied him on foot.
The kings and chief of state received him
with the highest honor, but no sooner did
he adopt the mystic way of life,
that his life was completely transformed.
He continued to teach and give juristic opinions.
He still kept giving fatwa,
but these vocations appeared only to be reminiscent
of his past life.
He always
seemed to be enchanted with a rapturous love
and transport and transits of a sublimated soul.
What is sublimation for those chemistry geeks? Because
sublimation is
when,
a solid goes straight to the gaseous phase.
No no liquid
always enchanted with a rapturous love and transports
and entrances of a sublimated soul.
Prayers and penance.
Rumi was extremely fond of prayers and penance.
Who, dwelt with him for many years relates
that he never saw Rumi in a nightgown
and sleeping clothes.
He never had a pillow or bedding nor
did he ever lie down for taking rest.
Whenever he felt drowsy, he took a nap
wherever he might be sitting.
He says in a verse, shrouded in a
quilt studded with thorn.
How can he sleep? For pricked, is always
lovelorn.
Meaning the person in love always is pricked,
is never,
in comfort.
Whenever he found that his disciples were heavy
with sleep during the musical services, he would
rest his head between his knees pretending to
have fallen asleep. But after everyone had dropped
into slumber, he would get up and occupy
himself with zikr and recitation.
He has alluded to it in one of
his odes in which he says, everyone slept,
but not I.
For the hearts might might control outright.
My eyes grew accustomed to count the stars
night after night.
Sleep has gone out of my eyes never
to return.
It has taken the poison of your separation
and taken to flight.
The prayers of Maulana.
No sooner had the time for an obligatory
prayer arrived than Rumi was a completely changed
man. He would immediately turn toward the Kaaba,
his face turning pale,
and he would soon be lost in the
prayers.
Relates that it was not unafin that Rumi
spent the whole night in 2 rakas of
prayer.
He described in an ode
his own condition during the prayers. He says,
after sunset prayer, one lights the lamp
or the meal he takes.
But I am left with sighs and moans
for my departed mates.
With tears, I perform ablution. My prayer is
filled with fire.
A call to prayer thus given sets the
door of the mosque ablaze.
How very wonderful is the prayer of intoxicated
ones.
Say it is flawless, for it transcends time
and space.
Perhaps I finished the second raka'a or perhaps
the 4th.
I know not, in fact, what I read
or didn't get the time at all.
How should I knock the door of truth?
My hands and heart are not mine.
A friend like you has robbed me of
the heart.
Now god alone can provide shelter.
I know not by god when the service
ended
or who led the prayer.
This is how should I knock the door
of truth, of the haqq? The haqq is
one of the names of Allah.
It says how should I knock the door
of of of the haqq with
my hands and heart which are not mine?
A friend like you has robbed me of
the heart. Now Allah alone can provide shelter.
I know not by Allah
when the service ended or who led the
prayer.
And this has to do with something we
talked about a couple of days ago or
perhaps yesterday. The idea of
that, a person the most perfected prayer is
one in which somebody doesn't bear witness to
their own,
their own, even existence, much less their act.
And the fact that they did this, I
did this, and I did that, I prayed
the whole night, etcetera, etcetera.
Once Rumi was performing his prayers in a
wintry cold night, his tears trickled down his
face on the beard, turning the tears
into heads of ice owing to the intense
cold, but he remained engaged in his prayer
without even being aware of it. This also
is the description of the prayer of the
companions
that,
from amongst them, there are those who were
hit with arrows in the tahajah, then they
didn't even realize until after they said salam
that they had been
previously wounded.
From amongst them, there are those who,
in the salat, they had surgery done in
the salat because they knew that they would
enter into such a state. They wouldn't really
feel anything. So they told the doctor, just
come at this time. You'll be conducted and
and I you'll be able to do your
surgery. I won't feel what what's what's happening.
Austerity and contentment.
Of simple habits, austere and frugal, Rumi led
a life of almost primitive simplicity.
Whenever presents were received from from kings, nobles,
or other affluent people, they're passed on by
him to Saladin or Saladin.
Although he often had nothing to make,
both ends meet for his own dependence.
He kept a portion of such presence only
on the insistence of his son Sultan Walad
but he was very much pleased when there
was absolutely no provision or subsistence in his
own house. On such occasions, he used to
remark
that this house appeared to be, the abode
of a mendicant,
of of a of a.
And this is something also we mentioned,
in the 1st 10 days when we were
talking about the the
the way of the
with regards to the sunnah
that, I forget who it was. I believe
it was.
He was a he was a of noble
birth as well, but his father died
when he was very little. And so he's
raised by his mother alone,
and they were extremely poor.
And you know that the sadaat also, they
can cannot accept, the money of zakat either.
And, so sometimes when there is nothing to
eat,
his mother used to say that today we're
gonna be the the guests of Allah.
And, he said that as a child, I
used to love it. He used to fill
me with joy
to hear to hear my mother say that
that we would be the guests of Allah.
I would love to be the guest of
Allah.
There's so much that I wouldn't it wouldn't
even occur to me that we're not gonna
eat anything today.
And, that's the that's that's the, you know,
the the the the hallmark and the sign
of the people who love Allah that there
are people who Allah gives them so much.
They just keep complaining.
Allah forgive us. We keep complaining about not
having enough this and not having enough that.
But those people who are beholden to Allah
to Allah's gifts and who Allah to open
that eye inside of their heart.
They're so happy with what Allah to Allah
gave them, and they never present a complaint
to him. And really what Allah gave us
is so it really is so much. Even
those people who don't feel like they have
a lot, really it is so much.
Very few of my slaves are thankful.
Generosity.
Rumi was so generous that he never turned
a beggar without giving him something away.
More than open handed, he gave away with
both hands and never buttoned his gown or
shirt so that it may be easier for
him to take it off in case anyone
asked him for it.
Humility and tenderheartedness.
Once Molana was going somewhere with his disciples,
he found his way blocked by a dog
sleeping, in a narrow lane. He stood there
waiting, but someone made the poor thing get
up and clear the lane. Rumi felt so
aggrieved that the poor creature was disturbed in
its sleep,
which is also
hadith of the prophet
that every living thing, whatever good that you
do to any living thing, it will be
considered by Allah to Allah to be an
active sadaqa.
On another occasion, he found 2 persons quarreling
and abusing one another.
He requested both of them to denounce him
and bury the hatchet instead of calling names
to one another.
Both of them fell to his feet and
patched up their differences.
And this is something remember, there's a special
for
somebody who stops a fight between 2 Muslims.
There's a very special
for the person who stops the fight between
2 Muslims,
especially husband and wife or 2 brothers or
parents and children, especially people the closer they
are, the more
it counts. But for any 2 Muslims, whoever
stops a fight between 2 Muslims, is a
very special for him. It was one of
the the the lines from the
that I remember.
As he says
that
the highest angels in Jannah,
the barakat and the
sends down through them. They're especially focused on
2 groups of people.
1 is the person,
the person who strives in order to purify
his
own nafs from
the pollution of of animal like behavior that
denies himself as
desires and food and drink and carnal desires
and wealth and
fame and popularity
and power and these types of things. And
tries to make himself clean from all of
these things.
And which is a very difficult path to
go down. It's extremely difficult path to go
down. Anyone who says it's not difficult, it's
a surefire sign that they have no idea
what they're talking about, completely don't know their
left from their right.
And the other the other group of people
is
the person who,
strives in order to rectify the people. And
part of rectifying people is rectifying between them.
Otherwise, if this was
not broken into a 1,000 pieces, each one
of them quarreling with the other,
there would be no room for communists and
for capitalists and for
this throne and for that
empire and for all of these other goons
that have made
the earth
polluted and the water polluted and the air
polluted
and stolen from the poor and ran their
schemes,
at the cost of great suffering so that
they can live a bloated life. Rather,
this if it was together in the days
that it was together, it was the one
that Muslim and non Muslim both alike could
look to for justice and for some sort
of sanity.
So there's a great there's a great
virtue in in
ending the quarrels between people,
especially between any 2 Muslims. And this is
also a sign of his wilayah, Allah
who he knows who has what rank, but
this is a sign of of that that
a man would do something like this.
That he would expend his own nafs, his
own honor in order to
patch up the differences between people.
Lawful earnings.
Molana received a stipend of 15 dinars a
month out
of the proceeds of charitable trusts charitable trusts.
Since he did not like to accept a,
remuneration without doing some work in lieu thereof,
He had taken upon himself to give Fatwa
on religious and legal matters referred to him
by people. This is also a very interesting
matter of note that people should see, which
is in the old days, the oqaaf or
that were established for the supporting of the
ulama,
they didn't give the ulama jobs. Rather, they
fixed for them a stipend. They said, here,
whoever is a, there's, like, a special test
that has to be taken or a special,
shahada that has to be given by certain
people.
Whoever passes this,
benchmark, then the waqf will fix for them
a stipend as long as the waqf has
money to give stipends. And then those people
who are you know, who receive a stipend
from the
Waqf or the or
of the or
or or whatever or the or whoever it
is.
They weren't they didn't have a job in
the sense that somebody would, like, stand over
their head and say, okay. Today, you have
to do this. Tomorrow, you have to do
that. The other thing. The other thing. No.
Rather, they gave they they gave them the
stipends because of those people's ability, and they
let them do whatever it is that they
thought was best,
which is very different than nowadays where people
give to the masjid for the sake of
Allah after hearing
all the fundraising,
quotes of ayaat and Hadith of the benefits
of giving,
but the money gets into the hands of
people who don't know what they're doing, or
even some people who do know what they're
doing, but they're still human beings. And they
use it in weird ways in order to,
I guess, push their own political agendas. In
that sense, even the jobs in the in
the modern Muslim states that have a, like
a ministry of endowments, which is a complete.
Endowments don't require ministry. They function on their
own.
And, it's just a a cheap way of
in many cases, it's just a cheap way
of
trying to cover up the fact that the,
government has usurped the charitable endowments that were
meant for the service of Dean
and tried to use them for political means.
So it's here it says that he received
the stipend, but he wanted to make sure
that he did something in order to receive
it, meaning that he wasn't required to, rather
the the the nature of the endowment was
what? Was that he would have received the
money anyway.
So he would give. People would have questions,
fit questions, things like that, you give.
If anyone wants to receive
this service, you can follow me on my
group on Telegram. It's somewhere or another, in
my social media accounts. You should be able
to find that Telegram link.
But, yeah, people used to do these things.
They used to have people would support people
to do these things. Because what happens if
you don't have competent people doing these things,
then people will go. And that's the Masjid's
the imam, you know, their fatawa. And the
Masjid's imam may be a fabulous reciter, but
he doesn't know, you know, a thing about
fiqh.
And, when you get a bad answer, to
a fiqh question, it can actually lead a
person to screw up their entire life. It
can lead their life on a bad trajectory,
and we've had to deal with and help
out people who that's happened to in the
past. It's not a good thing.
But back to Moana, he said that,
he had taken upon himself to give juristic
opinion on religious and legal matters referred to
him by the people. He was so particular
about it that he had instructed his disciples
to let him know of the questions referred
to him as soon as as they were
received.
Once someone remarked that Sheikh had a stipend
of a 1,000 dinars fixed for him, while
he only received
15 dinars.
Rumi at once corrected him by saying sheikh
needed even more money, and it would have
been better that, even the 15 dinars that
were fixed for him should also be given
to the sheikh.
And this is his,
his his what his his humility.
The one who's humble for the sake of
Allah. Allah raises them. And don't be a
hater if you you know, especially if I
don't know. Sometimes every now and again, a
Modi listens to this band. Don't be a
hater. If another Modi, if another Hafiz, if
another Sufi receives a maqam higher than you,
even if you feel like you did more
work or that you're more don't be a
hater. Allah is the one
who gave them. He can give you as
well. Be happy for your brother when something
good happens to him, and, be happy for
him. And, if you are, you'll receive whatever
good he's doing, a portion of it. And
if you're a hater, then you,
you know, you just end up giving him
the the little that you had in the
first place. There's really no benefit in it.
For each other. Don't rip each other apart.
The dislike of worldliness.
Mulana hated, the rounds of visits frequently paid
by him by kings, princes, and nobles.
He never liked them to call upon him
and sometimes even expressed his distaste for the,
face of visiting personages.
Once a certain grandee who paid him a
courtesy call said, excuse me, sir. I couldn't
pay my respects more frequently or owing to
other preoccupations.
Milano replied, you need not be sorry for
it. I'm more grateful,
to those who do not call
upon
me. And it's a sign of what the
people who
love Allah, they don't like getting mixed up
in the people of the. Obviously, it's a
necessity for a time to time for the
ulama to mix with the people of authority
in order to guide them, correctly. But, if
an alim
is not a 100% sure that mixing with
the powerful and elite is going to
guide them, if it's a toss-up, he might
guide them or they may misguide him. Then,
he is excused from from from meeting them,
and in some cases, it's not permissible for
him
to do so. And sadly, in every era,
we see people of great learning and knowledge
and even perhaps piety mixed with deep,
with the ruling political class in order to
affect some good. And because of their simplicity
or their, dim wits, when it comes to
matters of politics,
or or stratagem.
They just end up getting played, and
protect us from being those people. If you
feel like that's a possibility,
just clock out.
This world is,
finite, and, it would be a shame for
somebody to
sell that precious
gift Allah gave in terms of this Noor
and
this, for,
the jackals and hyenas,
of mankind
in order for them to, in order for
them to scurry about and gather a little
bit more
before they die and it gets tied up
around their neck and,
sinks them into the hellfire. And it would
be even more of a shame if someone
of of Din and El were to be
taken down with them.
Give us
all to get the good of this life
and to be protected from its evil and
to follow the ways of love and follow
the ways of the and
follow the ways of the sunnah of the
prophet
companions
in this world and the hereafter.