Words And Advice Sheikh Abdul Qodir Jaelani (ch.3)

He shaykh Abdul Qodir Jaelani said:

Fidelity is not having something in need, and if you do not need something then called rich,

If you understand the meaning of a fakir, then everything that exists besides God is needy, for it requires something, and only God Himself is rich, for Allah does not need any help from any creature.

All that there is certainly someone who hold, as for who holds that He is Allah Ta'ala, besides He is a creature and creature always needs, therefore every creature is fakir: meditate, Allah says which means:

"Allah is rich and you are paupers" (Surah Muhammad: 38)

This is an indigent fakir, fakir as a whole, but what we mean here is fakir treasure.

Every human being is born in a pauper state, because he does not bring anything at birth, but in the search for the treasures of each person can be seen from the five criteria:

First:

What if he is given the treasure he dislikes, he does not take the treasure and hate, for he keeps himself from the evil of his treasures and dangers, such a person is called the zuhud, who sees treasure as stone and land and this is the highest level .

Second:

He is not fond of treasure and nor hate him, he zuhud what if you get the treasure, this kind of person is called a blessed person.

Third:

He likes to treasure from nothing, but his joy is not to make him greedy and always want to increase, he wants to take the treasure if the treasure is not syubhat and halal in absolute, such people are called the people who qona ' ah, the one who receives with ridho what is in his own hands, what has been owned,

Fourth:

He has no possessions because he is weak and can not find him, and if he is still capable of looking at him even if he fathers, he will always be busy looking for him, even though this person has no property, belongs to a greedy and despicable person.

Fifth :

What is needed is really needed, such as people in a state of hunger and no clothing, then looking for treasure in such circumstances even though very want, not in the name of love treasure, because that is not in very desperately needed.

O servant of God, the so-called hard work does not lie in the rigors of your clothes and your food, hard work lies in the attitude of zuhud your heart.

O servants of God, guard the favor with gratefulness, accept His commandment by opening ears, accept difficulties with patience and ease with gratitude, because so is the condition of the former people, like the Apostles and the righteous, they are always grateful for the blessings given to them and they always be patient about the calamity and difficulties that are befall him.

Forbearance is a provision, a positive force that drives the soul to fulfill its obligations, but patience is a force.

O Allah's servant, sometimes Allah Ta'ala explains the punishment in this world by giving trials and trials of various forms, such as temporal and spiritual trials, paranit, accident, sickness, anxiety, sorrow, insecurity, loss of property, fire , stolen people, and death.

Trials and trials that befell humans there are two causes, namely:
due to the iniquity of God by the man himself in return to take away his own sin of iniquity, and that man may become aware of his iniquity.
Because the destiny of God Himself to test His servant and later in the Hereafter will be replaced with His mercy and grace, if the test is patient and trust in Him.

Light is the guidance of God to man to know Him, to know His Messenger, and to know and practice the teachings of His teachings, His commands are exercised and His prohibition is left far away.

O servant of God, arise from the trap of iniquity, guard with the resignation of His law, what if when you come to a delight give thanks to Him, if there come to you a difficulty, then be patient and repent for your guilt mistake, measure yourself, will not persecute the servant of his obedient servant, remember the death and what happens after death.

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Words And Advice Sheikh Abdul Qodir Jaelani (ch.2)

Sheikh Abdul Qodir Rahimahullah said:
"Do not make your inclinations, to what you eat, which you drink, which you wear, which you marry, which you occupy, because it is the interest of the lust and the character of humanity only, where is the wisdom and inclination of the heart? secret heart, that is seeking the truth of Allah Ta'ala,then make your interest to return to God and what is in Him.
O servant of God, your present difference today, is sufficient for the preparation of the hereafter, in the face of the coming of the angel of death,Love to Allah and love to the Apostle is linked with purity and temptation, if man in keakak fakir he will be protected from three dangerous diseases:
First:
The treasure can lead to various sinfulness, because of the means of various passions, one who has no expense for some kind of sinfulness, his heart will not be moved to do so,the emergence of that desire when the self is capable, and the treasure is the source of the ability that moves people to sin and sin, if indulged, undoubtedly he perishes, and if held bitterly it feels, because patience while able is heavier, hard test.
Second:
The treasures attracted to luxury in the mubah field, where people could eat whole wheat bread, dress in rough clothes, and avoid fancy foods, as the prophets and apostles had experienced. if you have been accustomed to enjoy the world and familiarize yourself with the luxury, then become a habit that can not be abandoned, maybe one day we can not afford to pocket ourselves from a lawful business, then we fall into the field of syubhat, and immersed in the atmosphere of ria, greasy water , lie, so that the affairs of this world can be organized, and to live a luxury, because people who many treasures, it will be a lot of his needs to others, finally forced he took face to them, if still possible survived from the first danger, worldly, we can not survive the dangers of this world.
Third:
It is inevitable that taking care of the treasure causes the negligent of remembering God, and every disturbing thing from remembering Him is a loss,Therefore Prophet Isa (as) explains that in the treasure there are three kinds of danger,that is, if taking from unlawful sources, even if from the lawful, it is feared to be spent on the haram, even if from the lawful and spent on the halal, it is feared we will be negligent and disturbed from remembering Allah for being too busy taking care of the property.
If man has been aware of the existence of the test and temptation of Allah Ta'ala, then in his heart will not arise shakiness and anxiety in this life, and he will always be strong for God.

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Words And Advice Sheikh Abdul Qodir Jaelani

Sheikh Abdul Qodir Rahimahullah said:

Do not make your inclinations, to what you eat, which you drink, which you wear, which you marry, which you occupy, because it is the interest of the lust and the character of humanity only, where is the wisdom and inclination of the heart? secret heart, that is seeking the truth of Allah Ta'ala,then make your interest to return to God and what is in Him.O servant of God, your present difference today, is sufficient for the preparation of the hereafter, in the face of the coming of the angel of death,Love to Allah and love to the Apostle is linked with purity and temptation, if man in keakak fakir he will be protected from three dangerous diseases:


First:

The treasure can lead to various sinfulness, because of the means of various passions, one who has no expense for some kind of sinfulness, his heart will not be moved to do so,the emergence of that desire when the self is capable, and the treasure is the source of the ability that moves people to sin and sin, if indulged, undoubtedly he perishes, and if held bitterly it feels, because patience while able is heavier, hard test.


Second:

The treasures attracted to luxury in the mubah field, where people could eat whole wheat bread, dress in rough clothes, and avoid fancy foods, as the prophets and apostles had experienced. if you have been accustomed to enjoy the world and familiarize yourself with the luxury, then become a habit that can not be abandoned, maybe one day we can not afford to pocket ourselves from a lawful business, then we fall into the field of syubhat, and immersed in the atmosphere of ria, greasy water , lie, so that the affairs of this world can be organized, and to live a luxury, because people who many treasures, it will be a lot of his needs to others, finally forced he took face to them, if still possible survived from the first danger, worldly, we can not survive the dangers of this world.


Third:

It is inevitable that taking care of the treasure causes the negligent of remembering God, and every disturbing thing from remembering Him is a loss,Therefore Prophet Isa (as) explains that in the treasure there are three kinds of danger,that is, if taking from unlawful sources, even if from the lawful, it is feared to be spent on the haram, even if from the lawful and spent on the halal, it is feared we will be negligent and disturbed from remembering Allah for being too busy taking care of the property.

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The beginning of fame

Al-Jaba'i said that Shaykh Abdul Qadir once said to him, "My sleep and waking up are arranged, At one point in my chest a strong desire arises to speak, so strong that I feel strangled without speaking, and when I speak I can not At that time there were two or three people who listened to my words, then they told me what I said to the people, and they flocked to me at the Bab al-Halbah mosque, because it was no longer possible, I was moved to the center of town and surrounded by lights, people kept coming at night with candles and torches to fill the place, then I was taken out of town and placed in a mosque but people came to me, riding horses, even camels donkeys and occupies a place around me.At present there are about 70 people the guardians of radhiallahu 'anhum.

In some manuscripts it was found that Shaykh Abdul Qadir said, "A voice said to me while I was in exile," go back to Baghdad and talk to people. "I went to Baghdad and found the people in a condition I did not like and that's why I did not follow them ". "Verily" said the voice, "They will benefit from your being". "What do they have to do with the salvation of my religion / my beliefs" I asked. "Return (to Baghdad) and you will get your religion salvation" answered the voice.

I also made 70 covenants with God. Among them is no one who opposed me and no one my students who died except in a state of repentance. After that, I went back to Baghdad and started to speak.

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The Life of Shaykh Abdul Qadir Jailani

Youth

At the age of 18 he had left Jilan for Baghdad in 488 H / 1095 AD Because he was not accepted to study at Madrasah Nizhamiyah Baghdad, then led by Ahmad al Ghazali, who succeeded his brother Abu Hamid al Ghazali. In Baghdad he studied with some scholars such as Ibnu Aqil, Abul Khatthat, Abul Husein al Farra 'and also Abu Sa'ad al Muharrimiseim. He draws knowledge on these scholars to be able to master the sciences ushul and also differences of opinion of the scholars. With that ability, Abu Sa'ad al Mukharrimi who built a small school in the Babul Azaj region handed over the school's management entirely to Sheikh Abdul Qadir al Jailani. He runs this school seriously. Stay there while giving advice to people around the school. Many people repent after hearing his advice. Many people who sympathize with him, then came to study at school until the school was not able to accommodate again.

Student

Many of his disciples became prominent scholars, such as al Hafidz Abdul Ghani who composed the book of Umdatul Ahkam Fi Kalami Khairil Anam, Sheikh Qudamah, the author of the famous jurisprudence of al Mughni.

Ulama's words about it

Sheikh Ibn Qudama lived with him for a month and nine days. This opportunity was used to study for Sheikh Abdul Qadir al Jailani until he passed away.

Shaykh Ibn Qudamah when asked about Sheikh Abdul Qadir replied, "We met him at the end of his lifetime He put us in his school He was very concerned about us Sometimes he sent his son named Yahya to light the lamp for us. be a priest in fardhu prayer. "

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profile of shaykh abdul qadir jailani

Abdul Qadir Jaelani or Abd al-Qadir al-Gilani (Kurdish: Evdilqadirê Geylanî, Persian: عبد القادر گیلانی, Urdu: عبد القادر آملی گیلانی Abdolqāder Gilāni) (470-561 H) (Sunni Sunni Prophet and guardian of the tarekat and sufisme dunia on Wednesday 1 Ramadan at 470 H, 1077 M south of the Caspian Sea which is now Mazandaran Province in Iran He died on Saturday night, after sunset, on 9 Rabiul ended in Babul Azajwafat area in Baghdad in 561 AH / 1166 AD .

He is Kurdish or Persian. Sheikh Abdul Qadir considers the guards and survives with great respect by Muslims in the Indian subcontinent. Among followers in Pakistan and India, he is also known as Ghaus-e-Azam.

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5 Maulana Jalaludin Rumi's Advice For Life to Be Better

1. In the Generosity and Helping People, Be Like the River
 

In the case of philanthropy and helping others become like a river that keeps flowing endlessly without expecting a return. Is not one good we cultivate will become a tree of goodness. From a tree of goodness will come the fruit of countless goodness. It means that one good we do, God will repay with the good that multiply especially if the good is done continuously.

2. In Love and Blessing Be Like the Sun.

A poem of the famous work of rumi jalaluddin is:

    "By living only as long as the breath do not plant anything but love"

The meaning is that life is just a stopover do not leave hatred but cultivate love as much as possible for the people around us. Give warmth to anyone without discrimination. Is not every human being dislikes hatred.

3 .In Covering the Disgrace of People, Be Like the Night

The dark night makes a human can not see anything, it is a parable that as a human must cover the disgrace of his brother. Someone who is mandated to keep a secret must be able to be like a close-up night without ever leaking it.

4. In the State of Anger and Wrath Be Like the Dead

Know that anger is like an embers in the hearts of men who can destroy themselves. This can be seen from the redness of both eyes and the tension of the veins in the neck of the person who is being possessed by anger. Controlling anger is not an easy matter therefore the most powerful way is to be still. Because any decision taken in anger could be wrong.

5. In Things Simplicity and Humility Be Like Earth

The earth always puts itself under even though sometimes He is better than heaven. As a human being full of deficiencies then there is nothing we can pride including the knowledge we have. Are not there three levels of knowledgeable people: First, the knowledgeable people who with their knowledge make the person feel smart. Second, the knowledgeable people who with their knowledge make a person is favored by God and loved (tawadu). Finally the knowledgeable man who with his knowledge makes himself more and more do not know anything ". This means that one's humility can be achieved one of them with science. Be humilityful humans because god does not like the pride of nature.

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Three of The Best Poems of Maulana Jalaluddin Rumi

LOVE

"He is a man who has no nothingness,
I love him and I admire him,
I chose the path and I turned my face to the way.
Everyone has a lover, he is my beloved,
Everlasting sweetheart. He is the one I love,
She is so beautiful, oh she is the most perfect.
The people who love him are lovers
who is never dying. She is her and
he and they are him. This is a secret
If you have love, you will understand it.


LOVE: THE SEA IS NOT RIGHT

Love is an endless sea
the sky is just a splash of foam.
Know the sky spins because of the wave of Love
If there is no Love, the World will freeze.
If not for Love,
How does something organic turn into a plant?
How will plants sacrifice themselves in order to gain the spirit (animal)?
How does the spirit (animal) sacrifice itself for the breath (Spirit) that impregnates Maryam?
It will all become frozen and stiff like snow
Can not fly and look for grassland like grasshoppers.
Every atom falls in love with the All-Perfect
And go up like a bud.
Their unheard ideals, indeed, are
the song of praise to God.


LOVE

It is this love affair that unfolds the lover's desire:
There is no disease that can match this sorrow.
Love is a disease because of separation, gesture
And astrolabium divine secrets.
Whether from the fungi of the sky or the fungus of the earth,
Love leads us to Sana ultimately.
Reason is not even futile flounder to explain Love,
Like a donkey in the mire: Love is the light of Love itself.
Is not the sun declaring itself the sun?
Look at him! The whole hill you are looking for is there.
LOVE STATEMENT
If I do not reveal your beauty in words,
I keep Your love in the chest.
If I smell the rose without your love,
As soon as thorns burn me.
Though I'm quiet as a fish,
But I am also nervous as the waves in the ocean
You who have sealed my lips,
Drag me out of my mess.
What do you mean?
Where do I know?
I just know that I'm ready for this accompaniment always.
I mumble another cud of pain in your memory,
Like a camel memakah breed his food,
And like a camel that growled my mouth foaming.
Even though I stayed hidden and did not speak,
In the presence of Love I am clear and real.
I'm like a seed underground,
I'm waiting for the spring sign.
Until without my own breath I can breathe fragrant,
And without my own head I can caress my head again.

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Writing in the Tombstone Maulana Jalaluddin Rumi

Which is more valuable
The crowd of thousands of people or your true solitude?
Freedom or power over the whole country?
For a moment, alone in your cubicle will prove more valuable than anything else you might receive

Oh, God
I've found love!
How amazing, how great, how beautiful!
I put down the praises
For the rising passion
And adorn this universe
Nor anything in it!

When you feel excited
Find out why
That is a guest you will never salami twice

Sometimes with the purpose of helping
He makes us miserable
But heartache
for her
Bringing happiness
A smile will come,
After tears
Whoever predicts this is a blessed servant of God
Wherever water flows, life will prosper
Wherever tears fall, the Divine Grace is shown

Choose love.
Yes love!
Without the sweetness of love,
Life is a burden
Of course you have felt it

A chaotic heart
Do not get the pleasure of life
In a lie.
Water and oil
Can not turn on light.
Only true words bring life's joy
Truth is a very compelling pass

Go to God's lap,
And God will hug you and kiss you, and show
That He will not let you flee from Him
He will keep your heart in his heart
Day and night

My patience died on the night when Love was born!

From the wine of love, God created me!

Whoso fall prey to love, where could he fall prey to the Death?

The day of separation is longer than the Day of Resurrection
And death is prettier than the anguish of separation

I may die, but my passion to Mu will never die

I have turned my heart away from the world and all its pleasures
You and my heart are not two separate forms
And my eyelids never closed in deep
Unless I find you between my eyes and my eyelashes

They know for sure that I'm in love
But they do not know whom I love

My heart loves you all my life, and when I die
So my bones, though crushed, love you in the dust

Today I forgot the prayers because of my overflowing love
And I do not know anymore morning or night now
Because your memory, O Lord, is my food and drink
And thy face, when I see Him, is the medicine of my suffering

I am the One whom I love and
The one I love is me

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Influence of Tabriz

Fariduddin Attar, also a Sufi figure, when he met Jalaluddin Rumi, who was only 5 years old, had predicted that the little boy would become a great spiritual figure. History then recorded, Fariduddin's prediction was not missed. Born in Balkh, Afghanistan on 604 H or 30 September 1207 Jalaluddin Rumi bears the full name of Jalaluddin Muhammad bin Muhammad al-Balkhi al-Qunuwi. As for Jalaluddin Rumi's call because most of his life was spent in Konya (now Turkey), formerly known as the area of ​​Rum (Rome).

His father, Bahauddin Walad Muhammad bin Husein, was a great scholar of the Hanafi school. And because of his charisma and high mastery of his religious sciences, he was dubbed Sulthanul Ulama (king of ulama). But apparently the title was envy of some other scholars. And they launched a slander and denounced Bahauddin to the ruler. Unfortunately the ruler was affected until Bahauddin had to leave Balkh, including his family. At that time Jalaluddin Rumi just five years of beruisa. [2]

Since then Bahauddin and his family have moved from country to country. They once lived in Sinabur (northeastern Iran). From Sinabur moved to Baghdad, Makkah, Malattya (Turkey), Laranda (southeastern Iran) and last settled in Konya, Turkey. King Konya Alauddin Kaiqubad, appointed Jalaluddin Rumi's father as his advisor, and also appointed him as the head of a religious college founded in the capital. In this city also father Jalaluddin Rumi died when Jalaluddin Rumi was 24 years old.

In addition to his father, Jalaluddin Rumi also studied at Burhanuddin Muhaqqiq at-Turmudzi, his father's successor and successor to lead the university. Jalaluddin Rumi also studied at Syam (Syria) on the advice of his teacher. He just returned to Konya in 634 H, and took part in teaching at the college.

After Burhanuddin's death, Jalaluddin Rumi succeeded him as a teacher in Konya. With his vast knowledge of religion, in addition to being a teacher, he also became the da'i and jurist of Islam. At that time in Konya many prominent clerics gathered. No wonder if Konya later became the center of science and gathering places of scholars from all over the world.

Kesufian and kepenyairan Jalaluddin Rumi begins when he was old enough, 48 years old. Previously, Jalaluddin Rumi was a scholar who led a madrassa with a large number of pupils, 4,000 people. Like a cleric, he also gave the fatwa and the pedestal of his people to ask and complain. His life turned a hundred and eighty degrees when he met a traveling philosopher, Syamsuddin alias Syamsi Tabriz.

One day, as usual Jalaluddin Rumi taught in front of audiences and many asked him something. Suddenly a stranger - Syamsi Tabriz - asked, "What is riyadhah and knowledge?" Hearing such questions Jalaluddin Rumi was unnerved. May the question be accurate and right on target. He could not answer. Next, Jalaluddin Rumi got acquainted with Tabriz. After hanging out for a while, he begins to admire Tabriz who turns out to be a Sufi. He talked and argued about things with Tabriz. They stayed in the room for days.

Sultan Salad, son of Jalaluddin Rumi, commented on his father's behavior, "Indeed, a great teacher suddenly became a little pupil. Every day the professor should gain knowledge from him, although in fact he is quite pious and zuhud. But that's the reality. In Tabriz, the great teacher sees the unparalleled content of science. "

Jalaluddin Rumi is completely subservient to his new teacher. In his eyes, Tabriz is absolutely perfect. Just unfortunately, Jalaluddin Rumi then neglected his teaching duties. As a result many of his students protested. They accused the foreigners of the culprits. For fear of slander and fear of his own safety, Tabriz then secretly leaves Konya.

Like a teenager abandoned his lover, so love his teacher, the departure of Tabriz it makes Jalaluddin Rumi overwhelmed with grief. Jalaluddin Rumi is really grieving. He just confined himself in the house and also not willing to teach. Tabriz who heard this news, then sent a letter and admonished Jalaluddin Rumi. Feeling to find his master again, Jalaluddin Rumi's passion rose again. And he started teaching again.

A few moments later he sent his son, Sultan Salad, to search for Tabriz in Damascus. Through his son, Jalaluddin Rumi wants to express his regret and apology for the actions of his students and ensure the safety of his teacher when it is pleased to return to Konya.

n order to grant Jalaluddin Rumi's request, Tabriz returns to Konya. And start Jalaluddin Rumi is preoccupied with Tabriz. Gradually the students seemed to feel neglected, and they began to show Tabriz unhappiness. Again the mystical Sufi, secretly leaving Jalaluddin Rumi, for fear of slander. Despite Jalaluddin Rumi looking to Damascus, Tabriz did not come back.

Jalaluddin Rumi has become a Sufi, thanks to his association with Tabriz. Her sadness to part and her longing to meet her teacher had been instrumental in developing her emotions, so she became a hard-to-find poet. To recall and flatter his master, he wrote poems, whose association came to be known as Divan-i Syams-i Tabriz. He also wrote his teachers' wisdom, and the book was known as Maqalat-i Syams Tabriz.

Jalaluddin Rumi then got a new friend and source of inspiration, Sheikh Hisamuddin Hasan bin Muhammad. At the encouragement of his best friend, he succeeded in the last 15 years of his lifetime to produce a large and fascinating poetry set named Masnavi-i. The book is composed of six volumes and contains 20,700 verses of poetry. In this work, visible teachings of profound Sufism, presented in the form of apology, fables, legends, anecdotes, and others. His other writings are Ruba'iyyat (four lines in 1600 verses), Fiihi Maa fiihi (in prose, his lecture on Sufism), and Maktubat (the collection of letters to his friends or followers).

Along with Shaykh Hisamuddin also, Jalaluddin Rumi developed the tarekat Maulawiyah or Jalaliyah. This congregation in the West is known as The Whirling Dervishes (The Whirlwind Darwisy). The name arises because the followers of this congregation perform a swirling dance, accompanied by drums and flutes, in their dhikr to reach ecstasy.

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Family Lineage Maulana Jalaluddin Rumi

Maulana Jalaluddin Rumi has the full name of Maulana Jalaluddin Rumi Muhammad bin Hasin al-Khattabi al-Bakri (Jalaluddin Rumi) or often called Rumi is a Sufi poet who was born in Balkh (present-day Afghanistan) on 6 Rabiul Awwal in 604 Hijriah, or dated 30 September 1207 AD. His father was still a descendant of Abu Bakr, named Bahauddin Walad. His mother came from the Khwarazm royal family. Rumi's father was a pious scholar, he was able to look forward, a famous teacher in Balkh. When Rumi was 3 years old because of being threatened by Mogol's invasion, his family left Balkh through Khurasan and Syria, to the Province of Rum in central Anatolia, which is part of present-day Turkey. They settled in Qonya, the capital of Rum province. In his wanderings and refuge, his family had stopped in the city of Nishapur, the birthplace of poet and mathematician Omar Khayyam. In this city Rumi met with Attar who predicted this refugee boy will be famous that will light the fire of God's passion. [1]

In 1244 AD, Rumi met another spiritual shaykh, Shamsuddin of Tabriz, who turned him into a perfect science of tasawwuf. After Syamsuddi's death, Rumi later met with Husamuddin Ghalabi, and inspired him to write his spiritual experience in his monumental Matsnawi-ye Ma'nawi. He dictated his work to Husamuddin until ahir only in 1273 AD

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Story of Maulana Jalaluddin Rumi

Maulana Jalaluddin Rumi Muhammad bin Hasin al-Khattabi al-Bakri (Jalaluddin Rumi) or often called Rumi is a Sufi poet who was born in Balkh (now Afghanistan) on 6 Rabiul Awwal in 604 Hijriah, or 30 September 1207 AD. His father was still a descendant of Abu Bakr, named Bahauddin Walad. His mother came from the Khwarazm royal family. Rumi's father was a pious scholar, he was able to look forward, a famous teacher in Balkh. When Rumi was three years old, being threatened by the Mogol invasion, his family left Balkh through Khurasan and Syria, to Rum Province in central Anatolia, which is part of present-day Turkey. They settled in Qonya, the capital of Rum province. In the wanderings and evacuations, his family had stopped in the city of Nishapur which is the birthplace of poet and mathematician Omar Khayyam. In this city Rumi met with Attar who predicted this refugee boy will be famous that will light the fire of God's passion.

In 1244 AD, Rumi met another spiritual shaykh, Shamsuddin of Tabriz, who turned him into a perfect science of tasawwuf. After Syamsuddi's death, Rumi later met Husamuddin Ghalabi, and inspired him to write his spiritual experience in his monumental Matsnawi-ye Ma'nawi. He dictated his work to Husamuddin until the end of October 1273 AD.

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Advice of Abu Nawas to the King

One day King Harun Ar-Rashid perform the pilgrimage. When he reached Kuffah's city center, he suddenly saw Abu Nawas climbing a stick of wood rushing to and fro and the children cheerfully followed.

The face of the King suddenly became excited made. His eyes shining because so longed for the figure of Abu Nawas. Indeed, Abu Nawas since the last few months left his kingdom as a form of protest over injustice and pride.

Since the departure of Abu Nawas that king like experiencing loneliness. No more people he invited to discuss or just joke. Therefore the King was very happy when he saw the figure of Abu Nawas.

Missed the King.

Out of curiosity, King Harun Ar-Rashid then asked his guards.

"Who is he?" asked the King.

"He's that crazy Abu Nawas," replied one of his guards.

"Please call him here, with no one to know, and once again I warn you not to say anything worse about him, the order of Aaron's King.

"Okay my King," the guard replied.

Not long after the guards managed to bring Abu Nawas to the King. Abu Nawas was allowed to sit before the King.

"Greetings to you O Abu Nawas," said King Harun Ar-Rashid.

"Greetings again O Amir al-mu'minin," replied Abu Nawas.

"We miss you O Abu Nawas," said King Harun Ar Rashid.

"Yes, but I do not miss you all," Abu Nawas replied curtly.

Some of the spontaneous imperial guards alone would pull the sword out of its sheath to teach Abu Nawas a lesson that could not keep his words before the king, the leader. But that intention was prevented by King Harun Ar-Rashid.

"O Abu Nawas, I long for your intelligence, then give me advice," pleaded the King.

"By what I advise you, this is their palace and their graves," Abu Nawas said.

"Add again, you have given good advice," the king began to excited.

"O Amir al-mu'minin, whoever is blessed by Allah SWT with wealth and handsomeness, then he can keep his honor and good looks, and provide assistance with his property, then he will be written on the list of people who are pious," said Abu Nawas.

Leader Fair and Wise

King Harun Ar-Rashid was so pleased to get that advice. He then thought Abu Nawas wanted something from him.

"I have sent my guards to pay your debt," said the King.

"No Amir al-mu'minin, return the property to the rightful to receive it.Pay your own debt," said Abu Nawas.

But King Aaron did not give up so easily. He then prepared a special gift on Abu Nawas.

"I have prepared a gift for you," he said.

"O Amir al-mu'minin, do you think that Allah only grants you and forgets me," replied Abu Nawas, who immediately departed from the king's presence.

The treatment made the King reflect while evaluating himself.

King Harun realize that during this time he was unfair and arrogant attitude with his position so easily disparaging others. After getting advice from Abu Nawas, King Harun turned into a fair and wise king to his people.

[Abu Nawas gives advice in the form of a little bit of sarcasm, but the king is not imprisoned, or angry or even imprison Abu Nawas. The king was reflective and continued to contemplate what mistakes he had made during the royal lead.

Salute to King Harun Ar-Rashid who has received criticism from the little people.

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Abu Nawas Escaped from Sentence Pancung

Abu Nawas still incensed in prison. However, Abu Nuwas can still finish his work by using the hands of others. You think. For a moment then immediately prison warden to liberate Abu Nawas. King did not want a worse excess. Because the mind of Abu Nawas is unpredictable. Abu Nawas can still be troublesome.

The decision made King King to release Abu Nawas is very appropriate. Because if the Abu Nuwas get hurt so it will not be the trouble that will be caused will be more serious. Now the nose of Abu Nawas was able to breathe free air outside. Abu Nawas wife welcomed the arrival of a husband who had been missed. Abu Nawas is also cheerful. Moreover, seeing the potato crop will produce results that can be picked up in the near future.

Abu Nawas was very excited and he also felt depressed. How Abu Nawas did not feel upset because you are no longer using traps to imprison him. The king immediately imprisoned him. So do not mind if one day soon you directly dropped him beheaded. Abu Nawas is sure that this time you are planning something. Abu Nawas ready to pay to welcome the rain that will be created King King.

On that day Abu Nawas announced himself as an astrologer or fortune-teller. Since opening the practice of predicting fortune, Abu Nawas often gets calls from famous people. Now Abu Nawas is not only known as a reliable person in creating laughter but also as a precise predictor.

Hearing Abu Nawas suddenly became a fortune-teller then King Harun Al Rashid was worried. The king is suspicious that Abu Nawas could harm the kingdom. So without thinking Abu Nawas arrested. Abu Nawas has always been convinced that this king of kings will bemiat mengabab history. But Abu Nawas is not so fearful. Maybe Abu Nawas is ready to shield. After a few days in prison, Abu Nawas was driven to the place of death.

A head cutter is waiting with a newly sharpened sword. Abu Nawas approached the slaughterhouse very calmly. The king was amazed at the hardness of Abu Nawas. The king also wondered why Abu Nawas was so brave in the last moments of his life. When the executioner was ready to swing the sword, Abu Nawas laughed so the king suspended beheading.

He asked, "Hi Abu Nawas, do you not cringe in the sword of the executioner?"

"My lord's horror, but I am also glad." answered Abu Nawas with a smile.

"Are you happy?" asked the King shocked

"Your Majesty is glorious, for just three days after my death I will die to follow my servant to the grave, for no one's innocent servant." said Abu Nawas remained calm. The king trembled at the mention of Abu Nawas. and of course.

Abu Nawas was herded back to prison. Your Majesty to have Abu Nawas treated privileged. In fact, resilient Abu Nawas Bag served a delicious. But Abu Nawas does not feel like living in prison. Abu Nawas gave a message and half threatened to guard the prison if he continued to languish in prison he could fall ill or die King King called Abu Nawas after hearing the prison guard.

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Story of Abu Nawas's

Abu Nawas - When our ears hear the word Abu Nawas, Of course we want to laugh because his story is funny, funny, and ridiculous. The little time was in nina boboin by our mother with the humor story of Abu Nawas. It is not true that the story is real and Abu Nawas is Alim Ulama 'that is hilarious. Then, how is the history and how is the truth about the funny story? Let's discuss one by one summary from various sources.
History of Life Abu Nawas

Abu Nawas was born in 146 H to coincide with the year 763 AD in the city of Ahvaz, Khuzetan one of the provinces in Iran or the Persian state the name used to be. Iran is a middle-east country located in southwestern Asia, as well as Iraq.

Abu Nawas grew up in Basra and grew up with a degree of literary poetry, poetry, saga, and the like. Then moved to the Iraqi capital Baghdad. Get together with some great poets. Exchanging literary science Abu Nawas finally famous for the Literary Experts and also a controversial Literary.

Imam Syafi'i who is famous for his ambition in studying science recognizes the greatness of Abu Nawas. said imam Shafi'i, "If Abu Nawas is not mad, then of course I will learn literature to him."

Perhaps Up here first History of Abu Nawas because of the sources that I read, many of which tell the ugly side. I do not want to wane mentally from people who NgeFan's to Abu Nawas or imitate his character.

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The Other Side Abu Nawas

Who does not know the figure of Abu Nawas, the famous figure of the Night 1001 story is known for his wit and his intelligence. Various stories about it have spread all over the world. This raises the question in the minds of the masses about the existence of Abu Nawas in the real world. Even some netizens argue that Abu Nawas is just a character from a fictional story that never existed in the real world.

As written in Philip E Kennedy's book Abu Nawas A Genius of Poetry, who would have thought Abu Nawas had lived in the real world. Abu Nawas has the full name of Abu Ali al-Hasan bin Hani al-Hakami, a man born in Persia in 145 Hijri or 756 AD.

Abu Nawas' father was a member of Marwan II's military legion. Growing up a teenager, Abu Nawas had to face the fact that his father died on the battlefield and he became an orphan. Abu Nawas then sent to Bashrah, Iraq, for education.

Abu Nawas even occupied a glorious position as a talented poet in Arabia. Along with Abu Zaid al-Ansari and Abu Ubaidah, he traveled to various countries to refine his Arabic and increase his knowledge. He is even close to the various nobles in Baghdad.

From childhood Abu Nawas has become a smart child and in the end he shows his outstanding literary abilities. He gathered with great poets and began to work.

However, because the act of reading the poem that offends the caliph, Abu Nawas eventually imprisoned. His life after that was uncertain. In the end Abu Nawas was found dead in the year 814 AD and was buried in Syunizi. Abu Nawas died in a tragic state of being persecuted by a noble family who was jealous of his ability.

Witty story always displayed in every role of Abu Nawas told 1001 Malam is a life experience experience ever experienced by Abu Nawas. He never wanted to write his life story with tears, so humorous style became his choice.

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Biography of Abu Nawas

Abu Nawas' original name is Abu Ali al-Hasan bin Hani al-Hakami. He was born in 145 H (747 AD) in the city of Ahvaz in Persia (present Iran), with blood from Arabian father and Persian mother flowing on his body. Abu Nawas is an Arab poet and is considered one of the greatest poets of classical Arabic literature. Abu Nawas also appears several times in the story of the Thousand and One Nights. His father, Hani al-Hakam, was a member of Marwan II's military legion. While his mother was named Jalban, a Persian woman who worked as a woolen washer. Since childhood he was orphaned. The mother then took him to Bashrah, Iraq. It is in this city that Abu Nawas learns various sciences.

His youth was full of controversial behavior that made Abu Nawas appear as a unique figure in Islamic Arabic literature. Even so, his poems are also loaded with sprirtual values, in addition to a sense of humanity and justice. Abu Nawas studied Arabic literature to Abu Zaid al-Ansari and Abu Ubaidah. He also studied the Koran to Ya'qub al-Hadrami. While in the Science of Hadith, he studied to Abu Walid bin Ziyad, Muktamir bin Sulayman, Yahya bin Said al-Qattan, and Azhar bin Sa'ad as-Samman.

His encounter with the poet from Kufa, Walibah bin Habab al-Asadi, refined his style and brought him to the top of Arabic literature. Walibah was very interested in the talent of Abu Nawas who then took him back to Ahwaz, then to Kufa. In Kufah Abu Nuwas talent is galvanized. Ahmar ordered Abu Nawas to dwell in the interior, living with the Bedouin Arabs to deepen and refine the Arabic language.

Then he moved to Baghdad. It was at the center of the civilization of the Abbasid dynasty that he gathered with the poets. Thanks to his greatness writing poetry, Abu Nawas can get acquainted with the nobles. But because of his proximity to the nobles his poems at that time changed, which tended to worship and lick the ruler.

In Al-Wasith fil Adabil 'Arabi wa Tarikhihi, Abu Nawas is described as a poet

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multivisiate, full of jokes, sharp tongue, great imagery, and prominent literary figures of the new generation. But unfortunately, his scientific works are rarely known in the intellectual world. He is only seen as a funny and unorthodox person. His versatility in writing poetry caught the attention of Caliph Harun al-Rashid. Through the court musicians, Ishaq al-Wawsuli, Abu Nawas was called to be a court poet (sya'irul bilad).

His humorous manner makes his life journey truly colorful. His penchant for playing with words with a high sense of humor seemed to be a legend in the treasury of world civilization. His proximity to power has also plunged him into prison. The reason, one day Abu Nawas read the poetry Kafilah Banu Mudhar considered offensive to the Khalifah. Of course the Caliph was angry, then imprisoned him. After his release, he turned away from the Caliph and served Prime Minister Barmak. He left Baghdad after the Barmak family fell in 803 AD. After that he went to Egypt and composed poetry for the Egyptian governor, Khasib bin Abdul Hamid al-Ajami. However, he returned to Baghdad after Harun al-Rashid died and was replaced by Al-Amin.

Since languishing in prison, Abu Nawas's verses changed, becoming religious. If previously he was very arrogant with worldly life full of glamor and rah-rah, now he more surrender to the power of God.

Indeed, his achievement in writing poetry inspired his penchant for immorality. But, in the dark way, Abu Nawas finds divine values. His penitential verses can be interpreted as a long way to God. Although close to the Sultan of Harun al-Rashid, Abu Nawas not always live in the glamor of the world. He once lived in darkness - but that brings his own blessings.

A friend of his, Abu Hifan bin Yusuf bin Dayah, testified that the end of the life of Abu Nawas is marked by worship activities. Some of his poems reinforce that. One of the most beautiful verses of poetry is an expression of deep remorse of his past. Regarding the year of meningalnya, many versions are mutually different. There are mention of 190 H / 806 M, some are 195H / 810 M, or 196 H / 811 M. While others in 198 H / 813 M and 199 H / 814 M. It is said that Abu Nawas died from being persecuted by someone who was ordered by the Nawbakhti family - who held a grudge against him. He is buried in Syunizi in the heart of Baghdad City.

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