Maulana Rumi Discourse and Sidi Khairuzin

We cannot recall what year this discourse text was handed over to poor memory of abuzuhri. But what we cannot forget is that one malaysian student Sidi Khairuzin whose father was a chinese muslim from Johor, Malaysia had stayed more than 15 years in England and learned many wisdom of Maulana Rumi through genuine masters such as Hajji Issa Bryce, Hajj Abdal Haqq Bewley, Sh.Abdal Aziz of New York who embrace Islam in Konya that had recounted to us the amazing stories from Rumi. He was given 6 volumes of Mathnawi edited by Nicholson.

He even got izin and learned the whirling dervish Melvlevi dance. One day his teacher in Norwich bought a six volume translation of Rumi poems Mathnawi and presented to him : 'It is yours, read it and we will going through its commentaries every week after the dhikr'. He was dumbstruck but manage to survive and blessed with opportunity to attend one annual meeting in Istanbul with the murids of Sh.Abdal qadir as-sufi.

He went to Hajj in 1990s with Hajj Abdal Aziz, the man who drawn into islam by the baraka and love of Rumi. Here is the beginning of such great journey blazed by a perfumed presence from Konya.

The Mevlevi Discourse – Instanbul, Turkey

Maulana, our Master Maulana Rumi , tells of this instance. There was a kafir master who had a slave, who was Muslim, and the Muslim slave was walking in the street with his master and they passed the mosque. And the slave said to him, "Please just let me go into the mosque to do two raqats." And the kafir said, "I will wait outside. Go and do your two raqats." So he went into the mosque, but he did not come out until the kafir put his head into the mosque and said, "Come out at once." And he heard the slave say, "I cannot come out, this thing is beyond the bounds." And the kafir said, "I do not believe you. Who is stopping you from coming out?" The Muslim said, "The same one who is stopping you from coming in." Here Maulana shows the secret of the destiny and the proof of the Deen.

You see, we have to recognise the life of the awliyya and the knowledge of existence that Allah has given to these awliyya and it is unconquerable, indestructible. Look at the miracle of the unseen world that has brought us all together today. Look at the connection that we have to the tariqa of Maulana. Look at the connection you have from Konya with Maulana, the master of Konya. Now, we know there was an attempt to destroy it utterly. We know the names of the blessed men who were hanged because of no other thing than that they were the masters of this secret.

The great tekkes were shut, they were turned into museums and their libraries were rendered unreadable by changing the alphabet. What an amazing thing that the man who holds the army under his command is afraid of these fuqara turning round and round and round yearning for Allah. What a tremendous thing, what a great thing, what a great light Maulana Rumi, radhi"allahu anhu. What spiritual power was released in those days and those nights in Konya. Kuffar came on their hands and knees to taste something of this. But though they see the tree they do not understand the root.

This is the miracle of the great wali Jalaludin, our master. And this is the miracle by which, drawn to this light, one of our brothers came all the way from America and went to Konya to learn with Suleiman Dede, radhi"allahu anhu. Shaykh Aziz, radhi"allahu anhu, studied under Suleiman Dede and his two sons are here.

Shaykh Aziz went on Hajj and after the Hajj he had a dream and he saw the earth just bursting with flowers. Flowers burst out of the earth and Rasulullah, salallahu alayhi wa salem, came to greet him. He got to Madinah. He fell ill. When they saw he was very ill, they said, "We must take you to hospital." They said, "Do not worry you will soon be well." He said, "I am very very happy. I have seen the Rasul, salallahu alayhi wa salem, and he has told me something." They took him to hospital, the next morning he was dead. He was buried in Baqi alongside his Imam, Imam Malik, and close to Sayyedina Uthman. Two hundred people fought to carry his body to the grave.

So the light of this knowledge and the love of this knowledge was not dead. And the destiny had taken this servant of Maulana to Madinah to unite him with Rasul, salallahu alayhi wa salem. But one thing has happened, and that is that they have shut the book of the Maulana, they have shut Mathnawi.

The tariqa will recover by the turning and by the opening of Mathnawi. Because there is a special message to the lovers of Allah in the Mathnawi and it is that you are unconquerable, that the world belongs to you, both the worlds belong to you.

This is the message to those ones who love Allah. When I came out of khalwa my Shaykh said to me, "Now" he said, "no hand is over your hand." It is this freedom of slavery that is that power from Allah that the kafir fears because he cannot get it, cannot take it, cannot conquer it, so that even when the Shuyukh of the Mevlevi were hanged their bodies on the rope turned to Qibla.

This path of knowledge is the path of the power of Allah. It is a great, great thing in this world because it is indestructible while the world is here. Look what it is founded on. They shut the tekkes, but what were they going to do, kill everybody? There had awakened in a man and awakened in a woman, a desire for Allah that cannot be destroyed.

But once you realise that you have been taken by Allah all the people are raised up by you. The reality of Maulana"s tariqa was the glory of the Sultan and his government. His Shaykh, Shaykh al-Islam, his Qadis, his army, his order to Jihad. It was the dynamic of the Mevlevi that gave the dynamic to the court of the Sultan. The elite of the country were turned to Allah, they were not turned to the gaining of the victory. They were free from that.

So when the Mevlevi were strong the whole of the Sultaniyya were strong, the whole "Ummah of Islam was strong. The Shari'at was strong because the Haqiqat was strong. So the ones who follow the path of this are the ones who will restore the Shari"at to its glory, not because they think it is a great thing, but because they know it will be pleasing to Allah and Rasul, salallahu alayhi wa salem. And victory will come because to the faqir this world is a little thing. But we must make it clean for Allah, we must give Allah what He wants. And what does Allah want? He wants "ibada, He wants the poor to be protected, He wants the Zakat to be collected by force,

He wants a Sultan to rule his people in the image of the Topkapi like the shepherd looks after his flock. He wants an army of Jihad to follow the orders of Rasul, salallahu alayhi wa salem. He wants His juma"ah to be complete with his dua for his Sultan. How does he achieve it? Because he (Fqdir) does not care, he does not care about this world. He has moved from fear of creation to fear of Allah. And the kuffar, the enemies of Islam, they care and their care weighs them down. And that is why the victory is with the people who love Allah.

When I was last in Istanbul, I said, "I want to speak in the mosque, I want to hold dhikr in the mosque." Everyone said, "Do not do it, it is impossible. We cannot do it." We sent a representative to Istanbul, spoke with various people and suddenly the Imam of the mosque of Sultan Salim, radhi"allahu anhu, said "Yes, you can have the dhikr here." They then said, "You will not get the State permission." The permission came from Istanbul. The permission came from Ankara. And we said, "Look! Sultan Salim has done this." If he could take Makkah and Madinah alive is he not going to open the door of his own mosque from the grave?


When we came to Sultan Salim's mosque I said, "I will not set foot in it until I go to greet him in his tomb." They said, "you cannot, the guardian is gone, he lives on the other side of Istanbul." I said, "I cannot go until I have greeted him." They said, "but it is impossible." "I must greet him." Suddenly they said, "Look! Amazing. Here he is. He has come back." He said, "I was just going to catch the tram and I thought I had to come back." He opened the door and took us in and then he showed us on the wall a plaque. He explained that when Sultan Salim reached Damascus, at that time the grave of Ibn al-Arabi had been desecrated and no one knew where it was. Sultan Salim then had said, "We must find it, we must honour this wali." They walked around and everything was covered with filth and dirt. He said, "What is that piece of metal, what is that plaque?" And they cleaned it and there was something written in Arabic. It said, "What you are looking for is under your feet."

Now look at this, Shaykh al-Akbar, Muhiddin ibn al-Arabi, leaves instructions noticeably put by his grave and he is put under the earth. What is this meaning for us? Why does he want this for us? He was buried honourably in his place. The time passed, the tomb was desecrated and covered with grass but the message was waiting. Who was it waiting for? Sultan Salim Yavuz. Look how Yavuz was. Commotion comes into his heart and he says, "Find it! Find it!" And it happened with Sultan Mehmet and the guardian of the banner of the Prophet, salallahu alayhi wa salem, Moulay Ayyub. That was the same, was it not? And so he restored the grave of Ibn al-Arabi, built the tomb, recovered his final testament where he had ordered a waqf by which every day the poor should be fed a bowl of soup and a certain weight of meat. So he re-established the waqf. And from that day until this, in Syria, in Damascus the poor are fed from the waqf of Ibn al-Arabi.

This is why the kuffar are afraid. They are afraid that we will not come out, and they know that by their fear, they cannot go in. Victory is with the Muslims. The establishment of the Khalifate will be by the hands of the people who love Allah, not only by an army with swords, but also by the passionate love and yearning of the people who love Allah. Open the Mathnawi. The more he goes into the knowledge of Marifa, the more he recognises the reality and importance of the Shariat and of the Sultan, because the Muslim moves in two worlds. He moves in the world where he is under the orders of the Shariat and that is the necessary condition of this exalted event which is the turning. So it is by this that we will turn everything upside down. This is why by turning, the faqir is let loose, he is set free. Like you open the cage of the tiger. Passionate desire for knowledge of Allah. And with this everything will change. Look what happened to Maulana Jalaludin Rumi, raheemallah. He was an Alim, he was a Sufi, he was perfectly behaved and then through the doors came a wild half-crazy-to-the-world faqir, Shams at Tabriz and the world turned upside down. Tariqa turned upside down. Maulana turned upside down. His Sultan turned upside down. His fuqara turned upside down. He was gone. There was no price to pay, he was gone. If that had not happened, this could not happen. Without that drunkenness there would not be this sobriety. This is the truth and this is the inextinguishable. And once it awakens it never will be put out and such a man does not die, he does not die. He leaves this world but he continues working in the Unseen. Awliya work continuously.

How is it that when we meet among us there is recognition? Rasul, salallahu alayhi wa salem, said, "If there is recognition in the world of bodies it is because there was a meeting in the world of spirits." We are from before the worlds. Maulana Jalaludin said to the "ulama who were arguing about whether the world was created or eternal, he said, "You cannot prove it is eternal, but we can prove it was created because we were there before it was created. And Allah said to us, "Alasta bi rabbikum?" "Am I not your Lord? And all of us said, "Yes!" Where was the world then? So we know what you do not know."

Now, by this path everything opens to you. Understanding of the Message. The most difficult thing to know, knowledge of Allah by His opposite meanings. The maqam of Abu Bakr as-Siddiq who when he was asked in an illness, "Who made you better?" replied, "The same one who made me ill." Allah had manifested by majesty, but He then recognised when He manifested by beauty, because it was the same. One of the great sufis said, "I reached Allah by His opposite Names." Rumi explained, he said, "What is joy? It is the end of suffering. What is the suffering? It is the end of joy." The suffering needs the joy and the joy needs the suffering, but you do not understand them until you realise that they are both from Allah. This is the commotion set up by love of Allah in the faqir. It is crazy but it is not mad. It is not mad by Shariat, but it is mad by the wisdom we know, which is why wildness of the heart is draped in the somber, majestic robe of black. All that happened to Maulana, was that he was set ablaze and then suddenly the source of it vanished.

And then people tell the story that after that he turned in grief for the loss of Shamsuddin. This would not last a thousand years! No! Shams had done it! Shams had won! He had set him free! He says himself in his Mathnawi, "When you get to Makkah where do you go?" When you are Hajji you struggle and struggle but when you get to Makkah where do you go? What do you do when you have got there? Maulana explains that one who is on a journey has a goal, the one who has reached the goal is free, the bonds are broken. So he stood. What did he do? He turned round his own heart, like the Hajji who has arrived at the Kaaba. He cannot go in, it is Allah's house. So he goes round and round and round. Go to Makkah, go to the Kaaba. I have seen a man do tawaf until he was on his knees and falling on the ground. But is that not what this is? This is a tremendous thing.

Now one last thing. Who were those who could best realise the power of this? The people whose days were worn out and weighted with the responsibility of the world. They saw, "This has attained what I have not attained. One sip of this glass will refresh me." Though I do not turn, their turning will refresh me." So the Bey and the Beylerbey and the Wazir, they saw from this that Allah was the Mighty. The Qadi, the Shaykh al-Islam, he heard the remonstrance of Maulana that is not anything but the inscription of the knowledge. So all these people are lifted up by the turning of the Mevlevi and this is the great victory.


Please take from this place to Konya the greetings of your brothers and sisters here. Tell them we are not stopped from anything by the laws. Allah has done it to awaken us to a great passion. And when our hearts burst open, the tekkes will burst open. When the tekkes burst open then the mosques will fill up with people who will say, "Not just the mosque but also the awqaf to look after the poor. Not just sadaqa but zakat." Until again there is someone in Yildiz for all the Muslims.


Konya is the guardian of the future of Islam in all the world. You are the ones who by the light that Allah gives you will change the whole face of the Muslim world. You will not believe what you will see. Inshallah you will live to see great things. Because victory of Konya, is the victory of Maulana, Shams at-Tabriz, and it is the victory of their master Rasul, salallahu alayhi wa salem.

We ask Allah to increase the light of Konya.

We ask Allah to open the gates of the tekkes to allow the turning
to be spread throughout all of the Muslim world.

We ask Allah to bless all the Effendis, and all the Salihin and
all the Tariqa of Mevlevi through the ages since this terrible tragedy.

I ask Allah's blessing on Suleiman Dede.

We ask Allah to bless Shaykh Aziz and give him light
in the grave and we ask Allah to put his sons on the Tariqa of the Mevlevi.

We ask Allah to bless all of the Shuyukh in this age
and Allah to give light to the tomb of Sultan Abdalhamid.

By the light of the dhikr restore all the Muslims under one leader.

We ask Allah to give safety and protection for all
of the brothers from Konya who have come to visit us.

And we ask Allah to increase and
overflow the lights of those who do the turning.
We ask Allah to give them baraka from the act of the turning.

By their having come here solely for the sake of Allah,
to make them leaders in the land, to spread the teaching of Maulana.

And we ask Allah's protection on this mosque,
restore it to its position as a place of leadership.

And we ask Allah's blessing on all the Muslims of Turkey
who are working towards the establishment
of the Deen in Turkey and Arabistan.

Endnote:
Tabarakallah, until now our Dailin Nur teahut library already stacked with 3 fine essays and poems related to Maulana Rumi, Master Izi, Dr.Anqaravi and Dr.Abdad ar-Rauwi. We hope to edited and repost more such gems old notes by many of our Rumi lovers in Nursantara.