Yahya Rhodus – Loving What He Loved A Path To Divine Nearness
AI: Summary ©
The importance of mentioning Prophet Muhammad's blessed characteristics, actions, and characteristics, as well as his ability to create warfare, respect, and love, is emphasized in the segment. The importance of bringing hope and faith to events, sharing experiences and sharing spiritual gifts is also emphasized. The importance of learning from experiences and sharing moments for meaningful moments is also emphasized. The spiritual event leads women into a basin and drink from it, and the woman then leads a woman into a basin and drinks from it again.
AI: Summary ©
Alhamdulillah, Alhamdulillahi Rabbil Alameen, Wa Sallallahu Ala Sayyidina
Muhammadin Ashrafil Anbiya Wal Mursaleen, Wa Ala Alihi
Al-Tayyibin Al-Tahireen, Wa Sahabatihi Al-Akreem,
Wa Tabi'inana Bi Ihsan Ila Yawm Al
-Deen, Wa Alayna Ma'amu Fihim Bi Rahmatika
Ya Arhamal Rahimeen.
The author of this blessed Mawlid of our
Prophet Muhammad Sallallahu Alaihi Wa Sallam, and we
recite the blessed Mawlid about the birth of
our Prophet Sallallahu Alaihi Wasallam, so these meanings
can be born in our hearts.
That he says, indicating what it is that
these gatherings really are about, Wa Bi Hubbihi,
Wa Bi Dhikrihi, Wa An-Nasri, Wa At
-Tawqili, Wa Rabbil Arshi Qud Ausaana.
Our Lord Subhanahu Wa Ta'ala has indicated
that we should love him, we should mention
him, we should give victory to him, and
we should honor him and respect him, Sallallahu
Alaihi Wasallam.
And to the degree that we do these
first three matters that pertain to the heart,
that we love him wholeheartedly, Sallallahu Alaihi Wasallam,
such that everything that he loved that we
come to love.
And to the degree that we then also
respect him and honor him, and know that
when you mention him, it's not like mentioning
something or someone else.
It is different.
There is something about mentioning the blessed name
Muhammad that is very different, and it has
a very different impact upon the heart.
And they used to say that when you
mention the righteous, mercy descends.
Then what about mentioning the blessed name of
Sayyidina Muhammad Sallallahu Alaihi Wasallam with a heart
that is filled with love for him, and
yearning, and longing, and with a heart that
respects him, and realizes the great right that
he has upon us.
He has more right to us than we
do to our own selves.
He has more right to us, Sallallahu Alaihi
Wasallam, than anything and everything that is related
to us.
So when we love him, and when we
respect him, and then that love and that
respect goes, and then we mention him.
And that mentioning starts with our heart.
And when we mention him, that we can
think about so many blessed things about him,
Sallallahu Alaihi Wasallam.
We're learning currently about the blessed shaman, the
blessed characteristics of our Prophet.
And this is so that we can visualize
them.
This is so that we can think about
them.
We took recently the description of his blessed
hand, that he's Shathul Kafayn.
And this means that he was full flesh,
Sallallahu Alaihi Wasallam, and had the most beautiful
and proportionate limbs of all.
But then one of the commentators said upon
this, that one of the miracles about his
hand, is that normally when people would touch
it, that it would be smooth as silk.
But then when there was a need that
he, Sallallahu Alaihi Wasallam, was at war, where
there was a need where he was actually
doing work, is that his hand would strengthen,
so that he could do that very work.
And then once he was done, it would
go back to being soft.
When we think about these blessed characteristics of
the Rasul, and how he was, and we
imagine them, and that you use the imagination
for the purpose for which it was created,
is to imagine yourself in good places, and
to imagine the very best of all people
and the best of all things.
This has a great impact upon the heart,
and then the way that we remember is
indifferent.
You imagine yourself in that blessed area, the
Rawdah Al Sharifah, that is between his house
and his resting place, and his minbar and
his pulpit, that our Lord Subhanahu Wa Ta
'ala inspired him to speak about that reality,
that this is a garden from the gardens
of paradise.
Where someone to swear an oath by Allah,
when they are in that place, that they
wouldn't have to expiate that oath, even though
they are here in the dunya.
And as Asad Amjad was mentioning, there is
something of this paradisical reality that Allah Ta
'ala brings here to earth, that we get
these little glimpses, these little flashes, these little
streaks of lightning, of khair that comes to
the heart.
And the hope is that when we come
to gatherings like this, is that we prepare
our hearts to be able to receive.
And so if there is love and respect
that then leads us then, to be able
to mention the Prophet ﷺ often, and start
to take great pleasure and find great joy
in his remembrance, that fill our hearts with
happiness and joy as a result of all
of this.
Then there is the outward thing that then
remains, which is to give Nasr.
Which is to give victory to him ﷺ,
which is very simple.
It is about learning his sunnah, and then
bringing it into our lives, and then sharing
it with other people, disseminating it.
It is that simple.
And everything that it is that we learn,
and all of the different details of Iman,
Islam and Ihsan, ultimately they relate to being
from the sunnah of our Prophet ﷺ.
And this is the way to sum it
all up.
It is essentially about becoming more like the
best of creation ﷺ, and to the extent
that you and I mold ourselves, and form
ourselves, to be more like him, will be
to the degree that we then are close
to our Lord ﷺ.
But as we said before, and this is
very important, because in the time which we
live, in the celebrity culture that oftentimes pulls
us, and brings out some of the aspects
of ourselves that we need to cover up
with good, is that we should come to
these gatherings not to perform, but to be
formed.
And there is a big difference, between coming
to a gathering of good to perform, and
coming to a gathering of good to be
formed.
We come here to be formed, to be
that changed, so that you and I can
move from a lower state to a higher
state.
So you and I can be inspired to
ask Allah ﷻ for great gifts that he
gives to, that the people that come to
these Basit gatherings, because there are angels when
we supplicate in these gatherings, that say Ameen.
And this is one of the reasons why
that there is a lot of hope, that
the supplications that we say in these gatherings,
and everyone as the gathering is going on,
even if you don't understand all of the
words that are being said in the poems,
or in the mawlid itself, this is an
opportunity to supplicate.
This is an opportunity to bring your needs,
and to bring everything that you need to
supplicate for, and hope that Allah ﷻ will
answer those very prayers.
And that supplication could be for yourself, or
it could be for your family, or it
could be for others, and we should join
between all of them, and likewise bring to
heart the whole ummah of our Prophet ﷺ.
But to briefly just translate some of these
meanings, so that we can reflect upon them.
And when you spend time reflecting upon the
meanings that the great people of Allah ﷻ
that are inspired with, these are people whose
hearts are illuminated with the light of the
Qur'an.
These are people whose hearts are illuminated with
the light of the sunnah of our Prophet
ﷺ.
And as a result of that light, mixing
with their innermost being, and then with their
flesh, blood, and bones, everything about them then,
that they say, that they do, whether they
speak normally, or whether they speak in poetry
form, is that their poems are musila ilallah,
is that they take you to Allah ﷻ,
and they are means for great gifts.
So this last poem that we recited, ala
baabil karam wal juhud, waqafna nisalil ma'bud.
We have stood at the door of the
one we worship, the door of generosity and
munificence.
And what are we asking?
yu'amin nabi mahdihsan.
We are asking that Allah ﷻ, He deals
with us with pure excellence, pure benevolence.
Look at that matlab.
Who would even ask for such thing?
Who would even know how to ask such
thing?
Is that we want pure ihsan from Allah
ﷻ, pure benevolence.
If it's about something that we've done, or
we think that there's something that we deserve,
we couldn't be further from the truth in
those awham, in these various delusions.
You and I have nothing.
And in fact, we should see ourselves as
bankrupt.
And so we then ask Allah ﷻ to
deal with us with pure benevolence, unadulterated pure
benevolence, bi barakat Sayyidina Raqwan.
Asking all of that through the blessing of
the master of all of the worlds.
And who is this great imam?
This is the rasul, imam al-rasul.
If all of the messengers are the best
of all people, and there was 313 or
315 of them, he is the imam of
all of the messengers, which means he's the
imam of all of the prophets, which means
he's the imam of all human beings, and
by extension, of all creation.
For everybody to be gathered together and there
to be one person to lead the prayer
before Allah, it would be rasulullah.
And we know that this happened on the
latest Isra and Mi'raj.
And he's Taha Zayn.
Habibillah noor al-ayn.
He is the light of my eye, the
beloved of Allah, the prophet Muhammad Taha, who
is beautiful in all of his states.
Bihi yuzlas sada waran.
Is that through his mentioning, is that all
of the rust of my heart is removed.
And then he goes on to say, Fayyadul
julia wahad.
O possessor of generosity, who can give it
to whoever he wills.
O one, O ya maqsood, you are the
one that we seek.
Ya shahid, O witness.
Tafadhal minka bil ridwan.
We ask you to bestow your contentment upon
us bi barakat sayyidil aqwaan.
Wa kun awnana ya rab.
And to assist us, O lord, wa haqqiq
ghayatan matlab.
Everything that we are seeking, the furthest most
extents of everything that we are seeking, we
ask you to bless us with all of
that.
Bless us with everything that we desire.
O you that give these great gifts, bi
barakat sayyidil aqwaan.
And then he asks for it to remain
firm upon his path.
So that we can attain, proximate him.
And that we can come to this blessed
basin and drink from his basin, bi barakat
sayyidil aqwaan.
And then he goes on to say, wa
nablugh ghayatil a'maal.
Wa ma la tablughul aqwaal.
And that we attain.
And there's only so many words that you
can say in English to translate these very
different words that pertain to these very lofty
meanings.
But the ghaya of something is the highest
manifestation of that.
Of the a'maal or the things that you
hope for.
That everything, the furthest extent of everything that
we hope for, and those things that we
don't even know how to articulate.
Wa ma tablughul aqwaal, minal ihsaniya mannaan.
From these great stations of spiritual excellence that
O giver of gifts, bi barakat sayyidil aqwaan.
Wa nun sharayatil taqwaa.
And one of the things that you see
about this great warith of our Prophet ﷺ,
just as we just spoke about on the
Mawlid, and now we see this again in
this blessed spiritual poem, is that he connects
the meanings of asking Allah Ta'ala for
great matters.
Connecting them to the Prophet Muhammad ﷺ.
And then the job that you and I
have to do, our duty outwardly in order
to attain them.
Wa nun sharayatil taqwaa.
And that we be means to spread the
banners of taqwa, fil asrari wal najwa.
Within our own selves, and among those who
are close to us.
And then that widespread benefit tu'am qasir
wara waddaan.
Whether people be far or whether they be
close, bi barakat sayyidil aqwaan.
Wa nujmaa fi rahaa bil khair.
Wa nastuq maa ahal al sirr.
And that you and I, is that we
be gathered with the gatherings of goodness.
And that we travel the path like the
great people who have traveled it.
Wa nadkhul fee dawarhim.
Wa nahdhur fee mahadhirhim.
Is that we enter into their inner circles.
And we attend their gatherings.
Wa nasbur laa al hanaa waddaan.
And samar is to stay up at night.
To that enjoy all of these great spiritual
pleasures that they enjoy.
And then he asks for something that's very
hard to even understand what he's asking for.
Wa nashurab kats al sirr al sirr.
There is a cup from the innermost part
of our innermost secret.
Bima laa anhu had yukhbir.
About which no human being can actually even
speak about.
And what they say is, is that if
you have a qalb, the innermost aspect of
the qalb is the ruh.
The innermost aspect of the heart is the
spirit.
And then the innermost aspect of the spirit
is the sirr.
What they call the innermost secret.
And then they say, there's what's called the
sirr sirr.
And the sirr sirr is something that only
Allah subhanahu wa ta'ala knows.
And this is why he then goes on
to say, ataya maa laa husbaan.
There is no way to even count all
of these blessings bi barakat Sayyidina Rakwan.
And so we ask Allah subhanahu wa ta
'ala that for these great blessings from the
barakah of our shuyukh and the barakah of
coming to gatherings like this maybe from the
elect of those who love our Prophet ﷺ
and who honor and to esteem him and
who remember him and who then do whatever
it is that we can to give victory
to his blessed way in and of ourselves
and those that are around us and those
in our community and then to disseminate the
prophetic inheritance far and wide.
Ya arhama rahimim wa sallallahu alayhi wa sallam
wa ala alihi wa sahbihi wa sallam wa
alhamdulillahi rabbil alamin.