Thursday, June 24, 2004

Sohbet Mawlana Syaikh Nazim & Syaikh Hisyam

Claims about the Sultan of Awliya'
From: Shaykh Gibril Fouad Haddad
Newsgroups: soc.religion.islam
Date: April 30, 2002


As-Salamu `alaykum wa rahmatullah
Some people objected to the transcription from our teacher Mawlana al-Shaykh Nazim in which he reportedly recommends to a new Muslim to pray only one prayer or even one prostration a day instead of five. In "Toward the Divine Presence. Talks of Sheikh Nazim Adil al-Qubrusi" Ramadan-Shawwal 1986, p. 77, [Sheikh] Nazim [says]: "Five times a day prayer? ONE TIME IS ENOUGH FOR YOU AS A NEW MUSLIM, and Allah Almighty accepts even only one sajdah a day.

I.e. rather than no sajdah at all. The sajdah is the difference between kufr and belief from the beginning of creation to the Day of Judgment. So many Muslims do not make even that one sajdah, although they are Muslims; they do not say that we are kafir, unbeliever - no, they are Muslims. I can show you here in London Turks who are Muslims; they are not making even one sajdah each day. THEN WHY ARE YOU SAYING "FIVE TIMES" FOR NEW MUSLIMS? Five times worshipping is perfection. You may say, 'IT IS ENOUGH FOR YOU TO MAKE ONE
SAJDAH DAILY'."

Two Sajdas were enough for the new Muslims in the Makkan period. None were mentioned in the Tawhid phase of potential Muslims in the Madinan period: Narrated Ibn `Abbas:
When Rasul-Ullah, sall-Allahu `alayhi wa sallam, sent Mu`adh to Yemen, he said to him, "You are going to a nation from the people of the Book, so let the first thing to which you will invite them, be the Tawhid of Allah. Just as the Prophet (saws) invited the people of Makka mainly to the Tawhid of Allah in the first 8 years of Islam. All that time the Muslims prayed by making only two prostrations a day, one in the morning and one in the
evening. Yet the above hadith was spoken AFTER the Hijra.

There is also a narration in the Musnad of Imam Ahmad about a man who found the obligation of praying Fajr too difficult and to whom the Prophet (saws) said "Then pray the other four." After the man left, the Companions queried about this special permission. The Prophet (saws) replied, "He will pray five" i.e. eventually. And Allah knows best.

Those that object to the above should remember that Satan worshipped longer and more abundantly than anyone else yet when he was ordered to make one sajdah, he refused. Those objectors refuse on behalf of others too! This said, the minimum daily devotions one normally recites in the company of Mawlana al-Shaykh Nazim total twenty-one prayers in about seventy rak`as and various Suras of the Qur'an - not counting the two post-Wudu' rak`as and Tahiyyat al-Masjid nor the individual daily Wazifat of Dhikr nor the collective weekly Khatm - as follows: pre-Maghrib Sunna (x2 rak`as), SALAT AL-MAGHRIB (x3), post-Maghrib Sunna (x2), Janaza in absentia (no rak`a), Awwabin (x6),Surat Alif Lam Mim al-Sajda
Surat al-Waqi`a + Mu`awwidhat

Pre-`Isha Sunna (x4), SALAT AL-`ISHA (x4), post-`Isha Sunna (x4), Surat Tabarak + Mu`awwidhat, Witr (x3)

Before dawn: Salat al-Najat (x2), Salat al-Shukr (x2), Salat al-Tasbih (x4), Sunna of Fajr (x2), SALAT AL-FAJR (x2), Surat Ya Sin + Mu`awwidhat.

After Sunrise: Salat al-Shuruq (x2), Before Noon by two hours: Salat al-Duha (x8)
Pre-Zuhr Sunna (x4), SALAT AL-ZUHR (x4), post-Zuhr Sunna (x4), Surat Tabarak + Mu`awwidhat
Pre-`Asr Sunna (x4), SALAT AL-`ASR (x4), Surat `Amma + Mu`awwidhat

This has been the practice of Mawlana and his students in the West since he first raised the flag of Religion there thirty years ago. Now there is not one country in the world left except you will find in it a group of people practicing and teaching this blessed Naqshbandi-Haqqani way, down to the tip of South America. And all of these hundreds of thousands of new Muslims say, at the conclusion of every prayer: O Allah, bless our Master Mawlana al-Shaykh Nazim al-Haqqani, raise his level, be well-pleased with him, and convey to him the reward of this worship! Amin.

{While the plot of unbelievers end in nothing but delusion.} (40:25)

Hajj Gibril
Other additions from the moderator:

'The Holy Prophet (Allah bless him and give him peace) said: "Verily this religion is inexorable, so enter its depth gently (Ahmad, 12618); if you try to seize it all at once it will overpower you" (Bukhari, 39).

"A spiritual exercise must be like clothing for the murid (student). It is a most natural and easy thing to wear, suitable and well-fitted clothing - especially such a cloak of honour. But, if the exercise exceeds the capacity of the murid, it becomes like an excess burden of ill-fitting clothes that the murid can't wear. And so, if the exercise doesn't fit him, he must carry it around like a heavy bulky package: he will always be looking for a place where he can conveniently dump it or get rid of it." Take therefore from these devotions according to your capacity.

--Note of caution from Shaykh Nazim in the 175+ page book of Naqshbandi Daily Practices that accompany the daily obligatory 'ibada.


Why Sufi Like Circus
Syaikh Faraz Rabbani, Syaikh Gibril Haddad

Bismillah hir-Rahman ar-Raheem
From the Hanafi Fiqh List of Shaykh Faraz Rabbani: Why do some Sufis pierce themselves, eat fire, & other such things?

Rifa`i knife-piercing feats

Answered by Shaykh Gibril Haddad
Wa `alaykum as-Salam:

I was asking before brothers from hanafi group about Ruffai practice of piercing with knifes and alike is it mubah [allowed] or not and they didn't know so do you maybe know or can you ask someone who knows about this matter? I would like to know about it because most
of unguided and especially la-madhhabiyya ["No-School"] followers use this in Bosnia to attack all sufis as innovators and crazy bunch of people. Please help me out for I tried to get info about this matter in many books but without success. May Allah bless you and be
pleased with you.

May Allah bless you and be pleased with you also. A mere word is not enough to do justice to the greatness of the founder of the Rifa`i Sufi Path, Sayyid Ahmad al-Rifa`i, but it must be known by all that he was one of the greatest friends of Allah and true inheritors of the Messenger of Allah - upon him peace - to walk this earth. His words bear the stamp of the Prophetic teachings as if he were one of the Khulafa' al-Rashidin. Among the works
authentically related from him are the Hikam or Aphorisms in the beginning of which he states: "The apex of knowledge of Allah is to know that He exists without a direction or place." He was also a Muhaddith and compiled a book of Forty essential Hadiths and their
commentary, in print. Although he was a person of Divine gifts (karamat), among which his ability to move, by speech, droves of people to repentence, yet he was marked and marked others with the deepest humility. He used to call himself "al-la shay' Uhaymid" which means "the Nothing Little Ahmad." Allah sanctify his secret and bless his sincere followers and those of all the great Awliya' of the House of the Prophet, upon him blessings and peace.

Sayyid Yusuf Hashim al-Rifa`i the courageous and tireless counselor of the Umma is perhaps the foremost Rifa`i leader in the Muslim world today as well as being a descendant of the Prophet, upon him peace, through Ahmad al-Rifa`i. Sayyid Yusuf wrote in his 2001 book al-Sufiyya wal-Tasawwuf fi Daw' al- Kitab wal-Sunna ("Sufis and Sufism in the light of the Qur'an and Sunna"), p. 162-163:

Today the Rifa`i Path is notorious for two matters: weapon-piercing and the subduing of poisonous snakes and other harmful animals [such as scorpions]. These two matters did not exist in the time of the founder of the Tariqa. Nothing authentic is related stating that he used weapons or handled poisonous snakes in his gatherings. Those two matters arose among his latter-day successors. After the death of Sayyid Ahmad al-Rifa`i by about 100 years, the Tartars invaded Baghdad in 656, plundered it in the most brutal way, and killed many Muslims. Consequently, some of the caliphs of Sayyid al-Rifa`i came out to show that
materialistic nation which believed only in palpable and tangible matters, the Tartars, that the brute force for which they prided themselves could very well be made available by Allah to others also. They began to display to the Tartars several feats of strength such
as striking and piercing themselves with iron weapons, embracing poisonous snakes, entering furnaces, and other such deeds. These feats greatly impressed the Tartars and was the cause many of them entered Islam and stopped their hostilities against the Muslims.

Thus it is possible to say that such matters are not an innovation in the Religion because / what is possible as an evidentiary miracle (mu`jiza) for a Prophet is also possible as a miraculous gift (karama) for a friend of Allah (wali). Ibrahim, upon him peace, was thrown into the fire and it did not hurt him. Allah Most High is able to subject the fire for a righteous man from the Community of Muhammad - upon him and his House blessings and peace. This is precisely what happened for the great [Tabi`i] Abu Muslim al- Khawlani, as mentioned in Ibn al-Jawzi's Sifat al- Safwa and Imam Ahmad's al-Zuhd.

<miraculous gifts. Just as people were amazed that Musa, upon him peace, could handle a harmful snake without it harming him, today, there are those that do that among the followers of Sayyid Ahmad al-Rifa`i.

This is a matter, among the Rifa`i Masters, used only in times of need and necessity and as a challenge [to non-believers]. My personal preference is to steer clear from such things, to de-emphasize them, and to keep my own gatherings clear of them. Yet I say that if it is permissible it is as a challenge. This actually took place with Russian experts who had come to Syria. The followers of the [Rifa`i] Tariqa announced to them that they would challenge them to believe and enter Islam, and they did. Similarly the feats with snakes: if it takes people out of harm's way then there is no harm in it. We are now in dire need of reaffirming for all people belief in some of the unseen that might awaken the consciences of those that are heedless and provide irrefutable proofs for materialists and atheists.

I was honored to sit in many gatherings of the Diwan of Sayyid Yusuf (now 70) and can describe them as gatherings of Qur'an, Salat on the Prophet, du`a for the Umma, Nasiha to visitors, and praying Salat in congregation at the beginning of its time. I believe this has been his practice since the sixties with those he visits and who visit him, whether they are presidents or commoners. There is never word of sword-piercing practices around him. It is also well-known that Mawlana al-Shaykh Nazim al-Naqshbandi al-Haqqani, forbids knife-piercing feats when he gets invited to Rifa`i gatherings in Syria and elsewhere.

The great Moroccan Wali, Sayyidi `Abd al-`Aziz al-Dabbagh observed in his book al-Ibriz that miraculous gifts (karaamaat)are the exclusive characteristic of Ahl al-Sunna past and
present, and that such miracles are categorically absent from all the non-Sunni sects from their first to their last. Therefore, it is normal that partisans of such sects should
object to what they neither possess nor understand. Most objectors are further confused by the fact that the outward feat of walking on coals or flying in the air does not necessarily qualify as a karama but is also the province of non-Muslims such as yogis and others. In the words of Sahl al-Tustari, "children are given trinkets," while the greatest of karaamaat is practicing and instilling uprightness day in and day out. Al-Dabbagh said that the latter is connected to the supernal world of light (al-`alam al-`ulwi al-nurani) and disconnected from the lower, dark world (al-`alam al-sufli al-zalami) while while material feats can go either way. And Allah knows best.


Why do some Sufis act like circus performers?!
Hajj Gibril


Bismillahirrahmanirrahim. Assalamulaikum.

I would like to share my experience on this matter. Actually, Allah gives those feats not only for Muslims. Like Hindus during their Thaipusam festivals, they do knife-spear piercing as well. But of course, it is not the 'karamah' that we mean here. Allah allows this because He wants to test us. Those ignorants might use those feats and sihr against us and the only way to fight it is what we have inside our soul and body. Thus our believe
and love to Allah and Rasul must be strong to contain those feats and sihr.

The same why Allah gives permission to Iblis to live until the Judgement Day. Allah wants to know who are the ones can rejects whatever Iblis tries to mislead us. From what I was made known, during the Israelis attack into Palestines cities and villages last year, Jews were not only using warplanes, tanks, etc...they were also using sihr. Maybe some of the syeikh here can acknowledge that. Allah has sent His troops from above during that crisis.
Thats why some of us have got the chance to see them. Some of them can feel their presence.

Back to the feats, actually anyone can do it. But like anything else, we need to learn. I'm not sure if all sufis have all this nor it is attributes only for the Rifa`is but I know some non-sufi possede this. It depends on individuals. Nobody knows who is the one that Allah loves more. It is very simple to know the limits. We can do almost anything that what we can think of with the permission of Allah. We can fly in the air, walk
on the water, have residence underwater, etc. That is the difference from qudrat of Allah. Allah can do what we can't think of.

In Heaven, we will find colours that we have never seen on earth, eventhough we can thousands of colours in our colour chart and in our mind. Nothing is impossible as long as the imposibility was not mentioned in Al Quran and in Al Hadis. The knowledge of Allah has no limits and boundaries. Allahu Akhbar.

Thank you.(Sayyed Muhammad Firdaus Al Bukhari)


Responding to a critic of Mawlana Shaykh's Dawah
The proof, found by Shaykh Hisham


Abi al-Bakhtari narrated that Salman al-Farsi had a female servant of Persian descent and he once spoke to her in her Persian tongue saying, "Prostrate yourself even once before God." She replied with disdain, "I do not prostrate to anyone!" Someone asked Salman, "O Abu Abdullah, what would she benefit from a single prostration?" Salman replied, "Each link is an important part of a chain, and perhaps should this woman accept to offer a
single prostration before God Almighty, then this may lead her to regularly engage in offering the five times prayers. In fact, one who has a share in the blessings of Islam is not equal to someone who has naught of it."[1]


The Pseudo Salafi


Someone's playing your song...laa ilaha ila Llah

The past meets the present in a conflict of ways mass delusion fosters puritanical ways
the orthodox joy in retreat and unknown tunnel vision substitutes for singing that song
big oil fuels the dispersal of "grace" harsh look judgment call no smile on the face
limited access to the things you should read i don't want to threaten your low self-esteem

Hey hey hey hey neo-salafis tell me what it is that you do sitting around calling brothers kafr don't you know that you're courting your doom, hey heyhey neo-salafis who is it that you hate oppressing all the sisters and covering their lives up and telling them it
is their fate. they don't realize that they've bit the wrong cake saying that the sufi shaykhs are nothing but fake confusing lust for power they project onto them their own deep resentments and involvement with sin.

feeding bomb merchants with their penchant for hate and then think they're the ones with a clean slate in a conflict where none should exist political substitutes for lives filled with bliss. hey hey hey hey neo-salafis tell me what it is that you do sitting around calling brothers kafr don't you know that you're courting your doom

hey hey hey hey neo-salafis who is it that you hate oppressing all the sisters and covering their lives up and telling them it is their fate. well it ain't!

by Dr. Jihad!


Where do we worship

Are you one of those who would call themselves good moving with such confidence and money like a flood or are you one of those who will say that they care even though Jesus Christ rejected such a share or are you one of those who can't get a break and does that disappointment beckon you to hate or are you one of those who don't have a dime and don't it just make you wanna go and do a crime and the people come for worship at the church of the thug the jews abandon God for the country they plug the christians slap the other cheek and tell us that its love the muslims give a holy book wrapped in a slaughtered dove

or are you one of those who don't give a shit living your life like there's nothing more to it or are you one of those who can e-z walk away you witness an injustice but you ain't got much to say and the hindus come to see you if you've been circumcised and rip you all to pieces once they've pierced your disguise the buddhists look so great with the hollywood set desire is no problem when your bank account is fed.

the leaves fall from the trees there's a cold breeze that's blowing in as i look through a grimy window, the funeral passes by, the flowers withered and died, some time ago looking in the eyes of the marchers, i see a coldness a blankness an absence of surprise the cleric leads the way. chanting neo-pagan rhymes, that mimic the prayers of the saints
and as the darkness settles in and the storm clouds gather 'round the hungry child's cry will indict tell of us who claim belief, in ancient tales and in the thief, who brings down heaven's fire from the sky

are you one of those who won't play along, as you watch the night over-taking the dawn
are you one of those who will stand for the fight, give up what you want for the sake of what's right, but the nazis fill their cattle cars with people they don't like, you waited too long and there's no one left to fight

and the people come for worship at the church of the thug, the jews abandon God for the country they plug, the christians slap the other cheek and tell us that its love, the muslims give a holy book wrapped in a slaughtered dove

copyright 2002 Jeremiah D. McAuliffe, Jr.


Children of Abraham

The day the children of abraham, smiled and held each others' hand, and spread good deeds and justice through the lands, they sheltered the homeless and fed the hungry ones, the day the children of abraham, smiled and held each others' hand

children of abraham its time to make a stand, against the injustice and evil in our lands
believers come together and join your voice as one, we don't care what country you are from
jew christian muslim its time that we grew up, accept each others' differences and leave the rest to God, compete in piety, worship and good deeds, give up your hatred, your guns and your greed

the day the children of abraham, smiled and held each others' hand, and spread good deeds and justice through the lands, they sheltered the homeless and fed the hungry ones
the day the children of abraham, smiled and held each others' hand

we all know its not right that some people cannot eat, while others live in luxury with gold beneath their feet, we've got to stand for justice, goodness and fair play
take off our blinders and get back on God's straight way

and the day may come when believers hand-in hand, will stand together on a mount in a new land, we'll turn towards each other, and up unto our Lord, and give our thanks for the end of injustice hate and war. the day the children of abraham, smiled and held each others' hand, and spread good deeds and justice through the lands, they sheltered the homeless and fed the hungry ones the day the children of abraham, smiled and held each others' hand

--Dr. Jihad!(Dr. Jeremiah AbdulHaqq McAuliffe)


An Interview with Sheikh Tosun Bayrak al-Jerrahi
by Carter Phipps for "What is Enlightenment?"


WIE: What does it mean to be in the world but not of it?
SHEIKH TOSUN BAYRAK: Let me answer that question by telling you a story. Ibn Arabi, who is considered to be the greatest sheikh in Sufism, was traveling to Mecca, and he passed through Tunisia. In Tunisia he was told that there was a holy man living there who he must visit. This holy man was a fisherman who lived in a mud hut on the beach and caught three fish a day, no more, and he gave the bodies of these fish to poor and hungry people. He himself boiled the heads of the fish, and just ate the heads. He did this day after day, year after year. He was living the life of a monastic person, a person who has divorced himself from the world totally, and, of course, Ibn Arabi was very impressed with this discipline. So he talked to the fisherman and the fisherman asked, "Where are you going? Are you going to pass through Cairo?" Ibn Arabi nodded and the fisherman said, "My sheikh lives there. Will you please visit him and ask him for advice for me, because all these years that I have been praying and living humbly like this, I haven't received any advancement in my spiritual life. Please ask him to give me advice."

Ibn Arabi promised him that he would, and so when he arrived in Cairo, he asked the people in the city where this sheikh lived and they said, "Do you see the huge palace on the top of the hill? He lives there." So he went to this beautiful palace on the top of the hill, knocked on the door, and was received very well. They brought him into a large, luxurious waiting room, gave him food to eat, and made him comfortable. But the sheikh had gone to visit the king. And Sufis don't normally visit kings or people in high positions. It's forbidden because they can become an additional curtain between us and God, an additional attachment to the world.

While Ibn Arabi was in this luxurious room waiting for the sheikh, he looked out the window and saw a procession coming. The sheikh was riding a beautiful Arabian horse and was wearing a big turban, diamond rings, a fur coat, and had a whole honor guard of soldiers at his side, and he arrived with great pomp at the palace. But he was a very nice man, and came and greeted Ibn Arabi warmly, and they sat down and started talking. At some point in the conversation, Ibn Arabi said, "You have a student in Tunisia." And the sheikh replied, "Yes, I know." And Ibn Arabi said, "He asked for your spiritual advice." "Tell my student," the sheikh said, "If he's so attached to this world, he's never going to get anywhere."

So this was confusing to Ibn Arabi, but on his trip back, he stopped in Tunisia. He went to the fisherman there, who immediately asked, "Did you see my sheikh?" "Yes, I saw your sheikh," he replied. "What did he say?" asked the fisherman. And Ibn Arabi, looking uncomfortable, said, "Well, your sheikh, you know, he lives in great pomp and great luxury." The fisherman replied, "Yes, I know. What did he say?" So Ibn Arabi told him: "He said as long as you're so attached to this world, you are never going to get anywhere." And the fisherman cried and cried. "He's right," he said, "each day, when I give those three fish bodies to the people, my heart goes with them. Each day, I wish I could have a whole fish instead of just a head, while my sheikh lives in great luxury but doesn't care at all about it. Whether he has it or not, it doesn't touch him."

That's what it means to be in the world but not of the world. It means that, as Sufis, we are supposed to be out in the world participating in the world, but not falling in love with the world. There is a hadith [a saying of the Prophet Muhammad] that tells us: The world is your friend if it reminds you of God, and it is your enemy if it makes you forget God.

WIE: One Sufi mystic is quoted as saying, "To leave the world is not to abstain from property, wife, and children, but to act in obedience to God and to set the things of God above those of the world."

TB: Exactly. Another hadith tells us that when Allah ordered the world, he spoke to the world, saying, "World, the one who becomes your servant, treat him as the worst of slaves. Beat him. Make him work hard and when he dies, crush him. But if he becomes my servant, care for him well and when he dies, hug him like a mother would hug her child."

That means that if you are the servant of Allah, then the world is going to be your servant and obey you and make you rich and everything else. And when you die, it will hug you gently like a mother caressing you. But if you forget Allah and become the servant of the world, then the world is going to whip you, kick you, and make you work like hell. And when you die, it's going to crush you.

WIE: What exactly do you mean by "the world"?

TB: Your wife, your children, your home, your work, your money in the bank, your position in the company, your political aspirations or affiliations, your bed at night, your shower in the morning, your breakfast, everything!

WIE: There's a word in Arabic, dunya, which also means "the world" or "worldly life." It seems that it's often spoken about as something negative or as something that tempts us away from the path.

TB: You're right. Many people think in those terms, but let me make a correction, it's important to understand this distinction. If dunya makes you forget your Lord, if it makes you forget where you came from, what your function is, and where you are going, if it makes you a fool, then it is your enemy. But if it reminds you that this is just a passage, this is just a place for tests, this is just a place to prove that you are doing what you were created for, then it is a good place, a good thing, and a wonderful friend.

WIE: Would it be accurate to say that for most of us, the world tends to be the former, tends to be that which draws us away from God?

TB: It is not the world's fault. It is your fault. It's not the devil's fault. It is your attachment to the world. The world is beautiful. Allah has made it beautiful. Every spot of it is a reflection of him. He has never created anything ugly.

You see, the Sufis believe that creation is simply a mirror. When there is nothing in front of the mirror, it reflects nothing. But Allah is in front of it, so all of creation is a reflection of Him. We see His attributes, the attributes of God, reflected in the mirror of creation. And that's what we are. Everything in creation is Allah's attributes. It's not Allah, but it is from Allah. So there is nothing wrong with the world. It is your fault that you make a god of it. It's not the world's fault.

WIE: Many Sufi sheikhs have had wives and families, owned businesses, and some are even said to have been great sultans. What is it that enables a sheikh or a dervish or any spiritual seeker to live amidst all the complexities and temptations of the world and still do the right thing? How can we act in the world in a way that expresses nonattachment to the world?

TB: The answer to that question is very simple. A young German lady asked that question to my sheikh, Sheikh Muzaffer [Ozak] Efendi, and he said, "My daughter, we are very fortunate, because we have got a book in our hands, the Qu'ran, which we believe is from Allah, from the Lord." The Bible is equivalent to a hadith. In other words, it tells us what Jesus did and what Jesus said. But we believe that the Qu'ran was revealed by Allah and brought word by word, letter by letter, dot by dot, to the prophet Muhammad. Through his blessed lips it came out, and not a dot of it has changed for the last one thousand five hundred years.

We actually have three touchstones to find out whether our actions are right or wrong. But you must act! You cannot sit on your behind, because then you're dead. Now if the action corresponds to what Allah tells you to do in the Qu'ran, it's definitely the right action. It is said that in the Qu'ran there are a thousand things to do and a thousand things not to do. I certainly don't know all of them. I know perhaps a hundred things, and even those often depend on interpretation. So this touchstone, this test to see whether your action is real gold or fake, is a difficult one.

The next touchstone is the imitation of the prophet Muhammad. Although he lived one thousand five hundred years ago, the prophet Muhammad was never alone, and everything he did and said was recorded. None of it was inconsequential the way he drank his water, the way he made love to his wives, the way he went to the bathroom. There are hundreds of thousands of hadiths of things which he said and did, and these are easier to understand, because no interpretation is necessary.

The third touchstone is your conscience. You have to ask your conscience, "This action that I'm about to do, is the result going to be beneficial for the world for him, for her, for me, for the grass, for the cat, for the turtle? Or is it going to be the opposite, is it going to cause pain and hurt?" If it is beneficial, it's right; if it is not beneficial, it's wrong.

What all of this boils down to is that we are here to ceaselessly do right action. I just returned from a trip to Iraq to help with some of the suffering there. I visited orphanages and hospitals and was able to donate money to help a great many people who are suffering, especially children. And while I almost never talk about my personal experiences, my experience there still lingers with me, because a strange thing happened. During my few days in Iraq, I was not there. Action was there, things were happening, but it was as if I was not there. And I felt that that was my great, great reward which I received. And for me that suffices.

WIE: Maybe that's the best kind of action in the world.
TB: I hope so. Action without being there. We have a saying in Turkish. It is hiç, which means "nothing." And that's the goal.

WIE: Is it ever necessary to retreat or to step back from our involvement with the world in order to deepen our own spiritual contemplation?
TB: There are beautiful stories about the prophet Muhammad where he would be so lost and immersed in these intense spiritual states that he wouldn't even recognize his own wife Aisha. He would say, "Who are you?" and she would say, "Aisha," and he would reply, "Who is Aisha?" You see, he wasn't there. He was so far away that he didn't even know his own wife. But then there were other times when he would rest his blessed head on the thigh of his wife and say, "Aisha, caress my head." So even he needed a little comfort. You have to come back to the world. We are in this body, you see, and it needs things. You have to come back.

WIE: In your own life, you were a very successful artist, but you gave up your career, gave up fame and fortune to devote yourself to the spiritual life. What was it that compelled you to leave your own life behind and take that step?

TB: Actually, both my wife and I were artists, and we felt very strongly that it was feeding our egos. Art, art exhibitions, and the consequences of being accepted and successful are incredible food for your ego, which is the Sufi's enemy. The final straw was when we went to Rome to visit a friend, a sculptor, and there was a very pretty young girl there whom my friend introduced me to. And she was so adoring to me. She said, "Ohhh, I know you. I love your art." She was completely praising me, and I saw the ego suddenly rise up and say, "Aha! This beautiful, spiritual girl is telling you that you are a great artist." So I said, "Oh, my God! That's it. It's over." I hit the ego on the head and decided I was finished with it all.

WIE: In the Sufi tradition, what is the ideal relationship to the world for those who have gone very deep into the spiritual life?

TB: I'll just say that what I myself do and what I ask my students to do is to find their place in the world, or I should say their duty, their function in this world. And when they find it, they should do it as best they can. And they should ask for Allah's help in finding it and doing it. For example, when a person wants to go to college and study certain things, they often take aptitude tests. So in a much larger and more complete sense, we have to pass ourselves through aptitude tests and find out what we have been brought into this world to do, and then we must do it as best we can. I think that's how one's relationship should be to the world.

Thirty years ago, if somebody would have told me that I was going to be a Sufi and a sheikh, I would have laughed and said, "What are they talking about?" Therefore, you cannot say that I did it. Finally, Allah has to do it for you. That is why when we pray, we open our hands. If your hands are open and something drops into them, you can catch it. But if they're not open, you can't. It falls away. So you have to be open, and that's all that you can do. I don't even say open your heart. You have to open yourself, everything your body, your mind, your potential. You have to keep everything open and somehow hope to receive direction and indication as to what your function is. And once you find your function, I think then you will also find yourself through your function.

WIE: As you've said, Sufism isn't generally known as a spiritual tradition that emphasizes renunciation of the world. But, in the Sufi tradition, does renunciation play some role in the quest for spiritual union? I've read many stories by Sufi mystics that detail the dangers of the "deceiving" world with its "limitless tricks" and that encourage the seeker to fly away from it on the "wings of prayer." That seems to suggest that renunciation or removal from the world offers the surest and safest path to the realization of spiritual freedom and communion with God.

TB: In our discipline, we don't agree with this. On the contrary, I would go so far as to say that renunciation is a sin. Renunciation means that I am thirsty and he, Allah, is offering me a glass of water and I say, "No thank you." That's a sin! For instance, Allah offers to reduce our prayers when we are traveling. And some idiots say, "No. I will continue making my prayers as if I'm not traveling." That's an insult. It's a sin. Because Allah offers you a gift and you say, "No, keep your gift." It's arrogance in the extreme, this renunciation business. This isn't just my opinion; this is the opinion of the Sufis. You should take whatever it is you receive, and you should put it to good use. If you don't want it, give it to somebody who needs it! I have, praise to Allah, enough money. But if he gave me a million dollars today, I'm not going to refuse it. I'm going to take it and I'm going to give it to the ones who need it and keep some for myself too. I'll buy myself a new car instead of an old one, and maybe a $150 pair of shoes. That would be the day! So there is no going to the monasteries, no climbing up the Himalayas, no pouring ashes on your head and sitting cross-legged on nails. You have to go out into the world and participate. For example, my own teacher, Sheikh Muzaffer, loved to eat, loved good food. And he had a young wife, whom he loved very much. He used to say, "Money, there should be a lot in your pocket, but none in your heart."

WIE: What about the example of Jesus? He is considered to be a Sufi prophet and yet he encouraged people to leave the world behind and follow him.

TB: In Arabic, we call Jesus "Ruhullah," the spirit of God or more accurately "Ruhu min Allah," which means not the spirit of Allah, but the spirit from Allah. Jesus was pure spirit, you see, and a human being cannot be pure spirit. His method of teaching was not by example. In fact, whoever tried to imitate him got eaten by the lions, or lost in the dark chambers of monasteries or convents which were not good for anybody. His message was not through imitation, but through what he said. So I don't agree with you that the teaching of Christ was to abandon the world. It is just that some people tried to follow his example, which is absolutely impossible to follow. But his teaching is possible to follow.

WIE: Today there is a growing spiritual movement in America that has been very critical of traditional spiritual paths and teachings, specifically those that emphasize a separation between the world and a transcendent God. This new philosophy claims that even the most mundane aspects of our worldly lives are inherently sacred and can potentially become the vehicles for spiritual awakening. Books on such subjects as sacred sexuality, sacred sports, and spirituality in the workplace are becoming more and more popular, blurring the lines between what is considered to be spiritual and what is considered to be secular. In her recent book The New American Spirituality, Elizabeth Lesser writes, "The bliss of the world is no less spiritual than the bliss of transcendence," and goes on, "We can indeed follow our bliss' as we follow the spiritual path, whether that bliss is . . . reading a holy text or running a marathon." So my question is: Are the proponents of this new spirituality on the right track? In the end, what exactly is the difference between a holy life and a worldly life? Is there any difference at all?

TB: What they say is, in a sense, true. If, in running the marathon, you feel that the force in you which permits you to run is from God, the ground which you are running upon is from God, and the breath which you inhale and exhale is from God, then this experience is indeed more important than reading the Bible in vain. But they're not teaching this, you see. What they say is taken from the scriptures; it's true. But their intention, by saying that a marathon is equal to the Qu'ran, is to abolish the Qu'ran. Their premise is right, but their actions and their intentions are wrong.

You see, there is nothing new in the world. But they think that because we're living in the twenty-first century, things have changed. Nothing has changed. The same thing is valid now as was valid for the caveman, except, of course, that life was simpler. Life became more complicated, but we still have the same sized brain. And we have the same good and bad, right and wrong, sweet and bitter, dark and light everything has existed for a long time. The camel became the airplane, but everything is the same. At the time of Jesus, all these problems that we have today existed. Read the Bible. The villains were there. The thieves were there. The murderers were there. The politicians were there. Everybody was there, doing the same thing! So what makes people think that new solutions have to be found? What makes them think that they know better than Jesus? They're arrogant, and that's the problem.

WIE: Would you say that in the Islamic teachings, our daily lives in the world are sanctified through our ongoing voluntary submission and surrender to the will of God?

TB: It's not as simple as that. Submission, yes, but cognizant submission. Not blind submission. That's the difference between the orthodox and the mystic. The orthodox blindly submits, and in blindly submitting, imagination may intervene. While the Sufi, the mystic, tries to understand and submit, and therefore taste what he is eating. The orthodox eats at McDonalds and then goes to a French restaurant and eats beef bourguignon. To him, it's the same thing. He doesn't taste it, he just submits, he eats. But the Sufi chooses. The hamburger tastes bad and he recognizes that, so he goes and eats the beef bourguignon. He tastes his religion and he understands what he's doing. He submits willingly and knows that one thing doesn't taste good and the other does. That's the difference.

WIE: In the "new American spirituality," instead of that kind of cognizant submission to a higher authority, many people are speaking about self-authority where it is up to us to pick and choose as we see fit from among the world's wisdom traditions, to find our own methods and spiritual practices that suit our lives in the world.

TB: There you go kaputski. There you go crazy. There you go arrogant. You're saying: I know better than God. I know better than Jesus. I know better than Moses. I know better than the sheikhs. You see, we are forbidden to say "my." We are forbidden to say "me." This is my idea. This is my concept. This is my right. This is my wrong. Forget it, it's just anti-discipline. This is self-glorification, making your own self your God. And that's deadly. And those people, they die. They're living zombies. They live this life with imagination, with no concept of truth, no concept of reality. They live in their imagination, and they die in their imagination and they will wake up when they die and say, "Oh, my God, what have I done to myself?"

For 6,000 years in Judaism, for 2,000 years in Christianity, for 1,500 years in Islam, hundreds of thousands of saints and spiritual teachers have devoted themselves to this, and they have found and refined the relationship of the human being to the world, to life, to the hereafter. And here comes this man or this woman who studies a little psychology, a little philosophy, and rejects the whole thing. Millions of people, intelligent people, devout people, have made this their specialty. We are living in a period of specialty, but those people were super-specialists. And their documents are here, their words are here, their principles are here. It's not even worth discussing. May Allah help these people. That's all that I can say. And may Allah forgive them.

WIE: I have one last question. At what point on the spiritual path are we ready to be of service to the world?

TB: At the beginning, in the middle, and at the end. This is in the Qu'ran. Allah said that "I have created man so that he can make ibadat to me." Ibadat means "service." But it also means "worship." So the true worship is in service. Allah said that "I have created man so that he serves me." But God doesn't need service. On the contrary, he is our servant. Every minute of our lives, we are being served. I inhale; he makes me inhale. I exhale; he makes me exhale. He brings me coffee; he makes me drink the coffee. Twenty-four hours a day, to all of us from the microbe to the highest specimen of this creation he's in continuous service. So what does he mean when he says that he has created human beings so that they would serve him? In short, he means to serve his creation. If we are the supreme creation, then we have to serve those in creation who are like us, who are in need, or who are under us. That's the purpose of our creation. So as I said, service should be from the moment you are born until the moment you give your last breath, but you have to find out in what way. That's what's most important. We have to find out in what manner we are supposed to serve.

WIE: Based on everything you've said, it seems that in the Sufi view, the ultimate expression of our spiritual lives is found in the world. I wanted to ask you about this because in some of the great traditions, East and West, they say that what we are looking for is found in the afterlife or in some future birth.

TB: No. Hell is here. Paradise is here. Everything is here.


More on Keramat


Bismil-Lah hir-Rahman ar-Raheem
"One day an Indian sage with a most unusual talent was brought before Imam Jafar as-Sadiq. The spiritual leader was told that the man could see objects which were hidden behind any physical barrier. The spiritual leader put his hand in his pocket and asked the sage to inform him what he held in his hand. The Indian sage answered correctly. Imam Jafar as-Sadiq asked the sage how he had obtained this power. The sage replied that his strange vision had been cultivated as a result of his ego-lessness and by his always going against the wishes of his lower self. The spiritual leader acknowledged that the sage had achieved a great station and invited him to embrace Islam.

The sage replied that he had an intense dislike for Islam. Imam Jafar as-Sadiq responded by pointing out that the sage had just said that he always opposed his ego and that if he hated a thing he would overcome his lower self by doing it. Should he therefore not accept Islam? The sage agreed and accepted the path of Islam, and the spiritual leader gave him the appropriate instructions and teaching. After a few weeks, the sage returned, very disturbed, and told the spiritual leader that throughout all his life he had constantly progressed to increasingly higher stations and had acquired greater and greater spiritual powers. However, since he had embraced Islam, he had now been completely stripped of his abilities and could not 'see' through physical barriers any more. He had been robbed of his
powers by embracing Islam. What, he asked, was the explanation behind this? Imam Jafar as-Sadiq informed him that the laws of Reality are such, that for every virtue there is a reward. Everything in this existence is in perfect balance. Nothing goes unheeded. His
worldly reward for his ego-lessness and his going against his lower self had been the gift of his 'X-ray' vision, but since he had entered the path of Islam, which encompasses both this world and the Next, his reward for his high action, and all the high actions which resulted from it, would come in the next life.

It is as though his span had been extended into another time zone, and so the Indian sage's station was now higher than it had been before, even though outwardly this did not seem to be the case. So a great many powers or talents such as the one possessed by the sage can be acquired if a person seeks them and is willing to follow certain prescriptions and teachings. Such prescriptions have many parallels in Sufi practices and states. Many
people who follow the Sufi path of self-renunciation or self-denial fall away from the true path when they begin to acquire such powers and consciously exhibit them. They then begin to dabble in practices concerned with the occult and unseen entities and spirits, and
even in magic, which are diversions and distractions from the real aim of the true path, which is to arrive at gnosis of God Alone.

The sincere seeker who is guided by a genuine spiritual master avoids such diversions and distractions and does not stop until he reaches the true goal, and then goes on! "

--Shaykh Fadhhlalla Haeri,


From our Brother Muaz: The city of love of Allah Iz Zo Jall and the Rasool Ullah Sall Allah Ho Alaihe Wa Ala Aalihee Wa Sallam: Shehr E Madina (Sall Allah Ho Alaihe WaSallam)

I once heard this very beautiful true story on the radio Pakistan, Islamic morning program:
"Once an aalim (I am sorry I can not recall the name) went to Madina tul Munawwarah for Ziarah of the Rauda E Rasool (Sall Allah Ho Alaihe Wa Sallam). One day, when he had taken his meal, he went out of his room to throw the crumbs /leftovers out in the open for birds to eat. By chance he came out again and saw a small boy picking up the leftovers and eating them. The aalim felt very sad and took the boy inside, gave him food and asked him
about himself. The boy told the aalim that he was an orphan and he had several brothers and sisters. His mother had a difficulty finding food for all of the children. So, that is the reason, he had to look for food elsewhere. The aalim made friends with the boy and asked him to come to Pakistan where he would give him education, food and clothes and when he was old enough to support himself, he could come back. The boy took the aalim to his mother. The mother was already very tired and was very happy to hear that her son would become an aalim too. She happily allowed the boy to leave. As the days of departure came closer, the boy would ask the aalim questions about Pakistan.

He would ask, "Would there be toys?" The aalim replied that he will Insha Allah buy toys for him too. Then he would ask, "Would there be playgrounds there too?" The aalim replied, "Yes, my son." Then he would ask, "Would I get new clothes?" The aalim replied in the affirmative. Then he would ask, "Would I get food too?" The aalim would reply in the affirmative.

Days passed and soon, the time to leave was near. One day, the boy asked, "Would there be this Green dome (Gunbad E Khidra)too?" The aalim replied, "No my son, this would not be there. If it were there, why would we come here? We have come all the way just to visit this place!" At this, the boy replied, "I can live without food, without clothes, without toys and playground, but I shall not go if the Gunbad E Khidra (Rauda E Rasool Sall Allah Ho Alaihe Wa Sallam) is not there . . ."

RUMI MATHNAWI POEM
Bismillah hir-Rahman ar-Raheem

Rejoice in sorrow; it will unite you with Allah. Bow down and reach the highest peak.
Turn inward, toward the heart, and delight in the green shade of trees and many gushing springs.

Rumi, "Mathnawi"
Translated by Aneela Khalid Arshed

Should heartache enter your mind and ambush your joy, yet it prepares the way for happiness. Quickly it sweeps all others out of the house so that joy may come to you from the Source of good. It shakes the yellow leaves from the branch of the heart, so that fresh leaves may grow continuously. It pulls up the root of old happiness so that a new ecstasy may stroll in from Yonder.

Heartache pulls up withered and crooked roots so that no root may remain concealed.
Through heartache may extract many things from the heart, in truth it will bring something better in return.

Mathnawi V: 3678-83 Translation by William C. Chittick
The Sufi Path of Love - The Spiritual Teachings of Rumi"
State University of New York Press, Albany, 1983

GUARANTEE

When you forget about yourself, You are remembered by the Self, And this I guarantee
When you work for the Sooth, He all your pains soothe, And this I guarantee
When you fear the Most Fearsome, He becomes towards you sweet and handsome, And this I guarantee. The Friend is not sad, Nor His friends can be, And that I guarantee
It is a cool smile, glorious and contented, An everlasting twinkle in eyes planted
All happens then by the command 'BE!' So easily and that I guarantee!


Salaawatu Roohi
SHEIKH ABDULEZEL


Allahumma Salli Ala Muhammadim Ma Daamatis Salawaatu Was Salli Ala Muhammadim Madaamatir Rahmati Wa Salli Ala Muhammadim Madaamatil Barakaatu Wa Salli Ala Ruhi Muhammadin Fil Arwaahi Wa Salli Ala Surati Muhammadin Fis Suwari Wa Salli Ala Ismi Muhammadin Fil Asmaa'i
Wa Salli Ala Nafsi Muhammadin Fil Nufusi Wa Salli Ala Qalbi Muhammadin Fil Qulubi Wa Salli Ala Qabri Muhammadin Fil Quburu Wa Salli Ala Rawdati Muhammadin Fir Riyaadi Wa Salli Ala Jasadi Muhammadin Fil Ajsaadi Wa Salli Ala Turbati Muhammadin Fit Turbai Wa Salli Ala Khairi Khalqihi Sayyidina Muhammadiw Wa Ala Alihi Wa Ashabihi Wa Azwaajihi Wazuriyaatihi Wa Ahli Baytihi Wa Ahbabihi Ajma'ina Birahmatika Yaa Ar Hamar Raahimeen.

Translation :
O Allah! Shower Thy Blessings On Muhammad ever and ever until Thy Blessings are to be showered. Grant Thy Bounty and Mercy on Muhammad Until Thy Bounty Is Granted and Mercy is Showered. The Most Selected Favours On The Spirit Of Muhammad Amongst All Persons, On the Name of Muhammad Amongst All Names, On The Heart of Muhammad Amongst All Hearts. Thy Most Bountiful Favours On The Grave Of Muhammad Amongst All Graves, On The Tomb Of Muhammad Amongst All The Bodies, On The Clay Of Muhammad (tomb) Amongst All Clays. May Allah Shower His Blessings On Muhammad The Best Of All That And On The Descendants Of Muhammad, On The Companions Of Muhammad, On The Friends Of Muhammad, And On All His Family Members, O! Merciful Almighty Allah.

This Salawat is usually recited in the GraveYard while Paying homage to the deceased. When it is recited, Allah Almighty Showers His Blessings on the Deceased. When the sons goto the graveyard they should recite the above Salawat Shareef on the graves of their fathers and mothers, and all the relatives and friends whom have passed away.

(From the book By The South London Jamaat, UK " Rivers Of Mercy ".)


Khutbat al-Jumu`ah Shaykh as-Sayyid Muhammad Hisham
Masjid al-Iman, Oakland Calif. 02-14-2003


O Muslims, Believers! We are in a situation that we must not be afraid of Shaytan. Because Allah swt said, "inna Allah ma` alladheena at-taqaw walladheena hum muhsinoon" - "Allah is with those who are pious and sincere, those who do good" [16:28]. If you do good, Allah prevents Shaytan from harming the believers. Allah prevents anyone to hurt His servants

Allah said, "Ya ayyuhalladheena aamanu ittaqullah wa koonu ma`as-sadiqeen" - "O ye who believe! Fear Allah and be with those who are trustworthy (in word and deed)." [9:119] Be with the trustworthy persons. They don't fear anything. It means that Allah is saying, "I will support you, I will back you." And the Prophet (s) told us that whoever is with
Allah must not fear anyone.

And he (s) told us about the signs of the time we are in today and I would like to quote a hadith of the Prophet (s) which describes what we have mentioned in many other ahadith before, and shows what is going on today. From it we must understand that this is one of the signs of the Last Days we are approaching. If anyone tells you this world will live forever they are wrong.

We are Muslims. We believe in what the Prophet (s) brought. He said the dunya is ending and he brought its signs. We believe the Day of Judgment is coming, the end is coming. When Jibreel asked him about the Day of Judgment the Prophet (s) told Jibreel (as) he doesn't know when it will happen but he will give its signs.

One of the signs, that we see today among us, is that the Prophet (s) said. "`An ibn mas`ud qaala kayfa antum idha yakthur feekum al bida` wa yarbu feeha hatta yarju feeha as-sagheer wa al-kabeer." Ibn Mas`ud said, "A time will be come when something [called Islam] in which the innovation is prevalent and the child will be raised in it and the elder will have already become white-haired in it."

We are in that now. A lot of ideologies are coming up today, telling us that whatever came before us was wrong. ".wa yusallimu feeha al-`aajim" - ".your affairs will be given to the
non-Arabs," the foreigners will control you. There will be different people, other than people of the grassroots controlling you. You see someone out of nowhere becoming a leader. One who knows nothing about the religion becomes a leader, controlling the Muslim countries or Arab states. And he said, "hatta ya`malu ar-rajulu bis-sunnati fa yuqaalu bida`tun, bid`a" - "when a man follows the Sunnah, it will be said of him, 'Innovation, innovation.'" [1]

It means the people will be acting according to the Sunnah of the Prophet and the others will tell them "bida`tun, bida`." That was foretold 1400 years ago. Today if you do anything according to the Sunnah of the Prophet (s) they tell you "bida`, bida`." Are we seeing this or not? You cannot move anywhere except they tell you "bida`!"; they tell you
"haraam!" they tell you "shirk!", "kufr." There is a group of people among the Muslims, who if they don't like what you do, say "bida`, bida`."

You go to any mosque, you can hear that word easily. Are you hearing it or not? [Yes.]
And the Prophet (s) mentioned that 1400 years ago. And he (s) said when that happens that is from ashraat as-sa`at - Signs of the Last Days. We never heard that "bida`, bida`" before, when we were young we never heard it used like that. But the new generation all say that, they were raised in it. They are in that hadith now. Everything they are learning from those who said "bida`, bida`," and they go on the street and tell everyone this is bida`, this is haraam.

That is one of the most problematical issues we are facing today. They said [addressing Ibn Mas`ud], "Ya Abdur Rahman, when will that happen?" He said, "idha kathurat umara`ahum" - "when their leaders will increase". Today there is not one person now without a different amir. You don't find three without an amir. You don't find one without an amir. Look on the Internet. Everyone has become his own amir. Each one makes a verdict, a fatwa. ".wa qallat umana'ahum." - "And your trustworthy ones will decrease." ".wa kathurat qura'ahum. Wa qallat fuqaha'uhum." - "And the number of their Qur' an reciters will increase and the number of their fuqaha will decrease."

It means they won't have any knowledge of hadith or fiqh. Only memorizing Qur'an. That is a sign and today we see it. There are so many people memorizing Qur'an. He was not saying that is bad, but it is a sign. Today we see that everywhere, people sending their children to learn the Qur'an, but "qallat fuqaha'uhum," - "their scholars of fiqh have decreased." There is no more 'ilm, no more fiqh. No one is learning the meanings of Qur'an, no one
is learning the hadith, no on is learning the reasons for revelation of each verse.

".wa tafaqahu li-ghayri id-deen." - "and they will study [intensively] other than the religion." They will learn Qur'an and leave learning fiqh and increase in secular science to learn something other than religion. That is what we are seeing. In the time of the Sahaba or the Umawi dynasty or the Abbasid dynasty, people were running after Islamic knowledge. Today that is no longer true - it is finished. Now they are running to study
secular knowledge and leaving religious study. You can be balanced, studying both in equal proportions.

".wabtughyat id-dunya bi `amal il-akhira." - "People will seek work of dunya and leave work of akhira." No one will be interested in akhira and everyone will be interested in dunya. That athar reflects what we are seeing today. Everything to us and our new
generation - everything is becoming bida`, as the Prophet (s) mentioned.

And in another hadith describing the signs of the Last Days, "`an abi qilaba qaala mu`adh takunu fitanun" - Abi Qilaba said that Mu`adh said, "there will be too much confusion, disturbances," - "yakuthuru feeha al-maal" - "there will be too much money." You see today a lot of money in the hands of people. Billions of dollars around the world. People before had something. Before, in the time of the Prophet (s), they used to eat two or three dates a day. The Prophet (s) was tying his stomach with a rope and a stone, in order not to feel the hunger. That is the Prophet (s) of Islam, Prophet Muhammad, the Seal of the Messengers (s). Is anyone doing that today? If you don't have hundreds of different types of food on the table you don't eat. If you don't have that you say, "This is not a rich table."

Now listen to what I am coming to in this hadith. ".wa yuftahu feeha al-Qur'an" - ".the Qur'an will be opened." Not "wa yuhfadhu feeha al-Qur'an." (the Qur'an will be memorized). It means when you open the Qur'an and you want to go through it; you are not studying it. You want to see the meaning. And if you don't learn the hadith that explain the Qur'an and learn what the Sahaba say about each of the ayats, and seerat an-Nabi, the life of the Prophet (s), you cannot understand the Qur'an. He said "yuftahu feeha al-quran." He did not say yuhfadhu (memorize) or yudras (study). Some people go through it, to see what is there. That is skimming, going thru it quickly. Look at what comes next. That will
explain to you what is happening today.

".hatta yiqra'uha al-mu'min wal-kaafir." - "until they read it: both the believer and the unbeliever." They only read it today. They don't seek out the deep meanings, to become an `aalim. They are not struggling to understand it. The Muslims will read it and the non-Muslims will read it. Are you seeing this today? Yes, this is what we see today.

Before there was no way for someone other than a Muslim to touch a Qur'an. If you went to a Muslim country, it was not allowed if you didn't have wudu; you could not touch the Qur'an. Now it is available on every shelf and they can look at it. They open the Qur'an and they skim through it and look for what they are seeking. They skim for it looking for a meaning they are seeking. "Those who are not believers in Islam will be reading the Qur'an." That is a sign of the Last Days that the Prophet (s) mentioned to his Sahaba and his Sahaba mentioned to us.

".wal marra'atu war-rajul was-sagheeru wal-kabeer." - ".the woman and the man and the old and the young." Everyone will be reading the Qur'an. That was described at the beginning takunu fitanun. Too much fitna. People reading Qur'an to know what is going to come.
At this time what must you do? And the Prophet said, when this happens, what do you have to do? "Fa yaqra' uha rajulun, wa yaqulu qara'tuhu `alaaniyyatan fa laa araanee uttaba`u
fa-yaq`udu fee baytihi fa yabnee masjidan fee daarihi thumma yabtadi`u bi maa laysa fee kitabillahi wa laa sunnati rasulillah salla Allahu `alayhi wa sallam fa iyyakum wa ma abtad`a fa-innahu dalaalatan." - "A man reads the Qur'an and he says, 'I read it in public and no one followed it.' So he sits in his home, and he builds a mosque in his house and then he begins to innovate in the religion what is not found in either the Book of Allah or
the Sunnah of the Prophet of Allah, peace be upon him. So beware of him and what he innovates, for certainly it is misguidance."[2]

And here is the problem. "Thumma yabtadi` bi maa laysa fee kitabillah wa laa sunnati rasulillah." - "and then he begins to innovate in the religion what is not found in either the Book of Allah or the Sunnah of the Prophet of Allah, peace be upon him."

When you are not going to follow a teacher or a guide to teach you the Qur' an you will understand it incorrectly and begin to innovate what is not in Qur'an or in the Sunnah of the Prophet (s). That is what we see today. They sit behind the computers, in their little rooms, reading Qur'an and making fatwa without knowledge.

Those who read Qur'an without `ilm, because there are no `ulama to guide them, will be innovating, sitting in their mosque, in their rooms, innovating and making mistakes. This is what the Prophet (s) foretold a long time ago. I will not go to the 3rd hadith. These are from the signs that the Prophet (s) mentioned to us. There will be young people, sitting in their homes, when their homes become a masjid, innovating, they have no `ilm and they think they know something and they begin to innovate things.

[In a later explanation: They sit in rooms - they have rooms in their houses where they have their computers, full of Qur'an, with CDs and so on. Then they open the Internet and begin to chat. Again they go through rooms - chat rooms. These rooms and webpages are called "masjid of the internet," "internet mosque," and so on. They begin to chat with others in the "room" and they quote from the Qur'an here and there to support their fatwa, saying this action is bida`, this one kufr, this one haraam, this one shirk. Then someone else, will enter the discussion and reject that with another argument and verse, and so on, each misguided and each misguiding.]

This is from the signs that the Prophet (s) mentioned. Now there is no more trust, no one to trust. You don't know where to go any more. That is why he said, in another hadith, that you must be by yourself. He said in another hadith that when confusion begins to fill the earth the one sitting is better than the one standing, the one standing is better than
the one walking, the one walking is better than the one riding. Sit at home and be by yourself. Take care of your family and children. Nothing is coming out of what is happening today except confusion. Your benefit is to obey Allah and the Prophet (s).

We must not be part of a political discussion or a political view; of a problem here or there. It is better for us as individuals, who cannot change anything, to keep quiet. We are not leaders. We are individuals. If the Arabs and Muslim countries can change anything, let them. If they cannot, can you? [yes] Ok. Show me that you can change anything. You can only make a change by praying in your heart asking Allah to solve
the problems that we are facing. Man ra' minkum munkaran fal yughayirru bi-yadihi fa in lam yastat`i, fa bilisaanihi fa in lam yastat`i fa bi qalbihi wa dhaalik ada`af al-imaan." - "He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of faith."[3]

If instead of these demonstrations they are making, if we all go to a stadium, all of us and all together 100 thousand, 200 thousand, we ask, "O Allah let us live in peace with everyone else." Allah will give peace to everyone. "inna Allaha la yughayyiru ma bi-qawmin hatta yughayyiroo maa bi-anfusihim" - "Verily never will Allah change the condition of a people until they change it themselves (with their own souls)."

We are fighting. Two mosques here cannot agree on anything. Do you think that Arab and Muslim countries are going to agree with each other? If two mosques cannot meet and come together on a common ground to agree, do you think nations will? You want to go to demonstrations, go see what you can change.

You want to demonstrate, go to Allah. Instead of demonstrating to people, demonstrate to Allah and say "Ya Rabbee we are coming to You, we are asking." You don't think Allah will grant that request, if all are coming sincerely, like in Arafat, 3 million people raising their hands, saying "O Allah let us live in peace." Everyone. Everyone is Allah's creation.
Everyone is a human being. Allah swt will send peace to everyone. May Allah forgive us. May He make us understand that we are in the Last Days. More events are coming to show the correctness of the predictions of the Prophet (s) and that is what we are seeing day after day.


[1]As-sunan al-waridatu fil-fitani wa ghawaa'iliha was-sa`ati wa ashraa' itiha, Abi `Amru `Uthman bin Sa`eed al-Muqri` ad-Daani, 444 H., tahqiq/commentary and takhrij Ridaa'ullah al-Mubarakfuri, Published Daar al-`Asima, Riyaadh, Saudi Arabia, in 6 volumes, p. 619.

[2]Ibid, p. 642. al-Hakim graded it sahih on the condition of Muslim.
[3]Sahih al-Bukhari, Book 1, #79.


Bismillah hir-Rahman ir-Raheem was-Salaat was-Salaam 'ala Sayyidina wa Mawlana Muhammad
wa 'ala Alihi wa Sahbhihi ajmaeen ...

He said in another hadith that when confusion begins to fill the earth the one sitting is better than the one standing, the one standing is better than the one walking, the one walking is better than the one riding.

Reference: Abdullah ibn Mas'ud, Allah be well pleased with him, said:

"I heard the Messenger of Allah, salla Allahu 'alayhi wa sallim, say, 'There will be many trials and those who sleep through them will be better than those who lie down; those who lie down will be better than those who sit up; those who sit up will be better than those who stand up; those who stand up will be better than those who walk; those who walk will be better than those who ride; and those who ride will be better than those who run.'

I said, 'Messenger of Allah when will that be?' He said, 'Those will be the days of killing, when a man will not even be safe from his companion.' I asked, 'What do you command me to do if I am still alive in that time?' He said, 'Restrain yourself and your hand and enter your house.' I said, 'Messenger of Allah, what do you think I should do if someone enters my house?' He said, 'Go to your room.'

I said, 'What do you think I should do if someone enters my room?' He said, 'Go to your mosque and do such and such and hold their wrist and say, "My Lord is Allah," until you die in that condition.'" (al-Hakim, al Mustadrak, with a sound isnad)

[taken from "Al-Mahdi and the End of Time" by Muhammad ibn 'Izzat Muhammad 'Arif)
(translated and edited by Aisha and AbdulHaqq Bewley for Dar al Taqwa)


Bismillah hir-Rahman ar-Raheem
Dear Readers of the Naqshbandi-Haqqani Network:
as-Salaamu 'alaykum wa rahmatAllahi,

Last month after we posted the poem from Mevlana Rumi entitled "Throw away your 'intellect'", a concerned reader quickly wrote to clarify the meaning of the proper Islamic understanding of intellect.

He wrote: Assalaamu alaykum. There is an important distinction to be made between intellect and "reason". Sometimes this distinction is conveyed by using different Arabic
terms to refer to their different effects, hence "ma'rifa" refers to the knowledge present in the Intellect and 'alm to that of the reason. The latter is of the soul, the former of the Spirit. The latter acts by means of logical deduction and inference as for example that carried on by the 'ulamaa; the former actualizes spiritual vision as experienced by the Sufis to whom Allah grants it, often with their active cooperation.

It is of the reason that Mawlana Rumi speaks below and by means of it he frames his ma'rifa into words; it is by the Intellect that he has the perception of the superiority of Love over Reason. Which is also to say that Love does not oppose Intellect, but may well oppose the erroneous deductions or inferences of Reason, whose fruit is the product of a groping rather than a tasting, and which are isolated from their living spiritual sap. The Intellect, of which the Prophet (SAS) said, "The first thing Allah created was the Intellect (al-'aql)", is the essential union of the two faculties manifested in the soul as reason and sentiment. It is also referred to as the "heart" or the "heart-intellect". It lives in a Realm prior to that where light and warmth divide and sometime oppose one another; in it Truth and Love, Knowledge and Being, Knower and Known are serenely internally distinguishable and yet mutually Present, united, Fully one.

If we do not acknowledge a faculty of unitive knowledge, we are condemned to become at times partisans of reflected, fractured truth, and later when we notice our hearts freezing from its cold, desiccated logic, become advocates of reflected, fractured love. As Sufis, we strive to uphold Tawhid in all things, and for us this is to be found only in that which in regards to its receptivity is called the Heart (and Love is to remain
there), and with regards to its active power is called the Intellect, and to which the Prophet (SAS) referred when he said in a hadith qudsi that "heaven and earth cannot contain Me, but the Heart of my believing servant can contain Me." This is the sunnah of the Mi'raj and the Reality of the Hajj, after which the sacrifice is sweet.

wa rahmatu 'Llahi wa barakaatuh,
Abdulmonaim


Throw Away Your "intellect" !

Bismillah hir-Rahman ar-Raheem, In the Name of Almighty Allah, Most Merciful, Most
Compassionate

Do not remain a man of intellect among the Lovers, especially if you Love that Sweet-Faced Beloved (Sayyiduna Muhammad, SAWS). May the men of "intellect" stay far from the Lovers,
may the smell of dung stay far from the east wind! If a man of "intellect" should enter, tell him the way is blocked; but if a Lover should come, extend him a hundred welcomes!

By the time "intellect" has deliberated and reflected, Love has flown to the Seventh Heaven. By the time "intellect" has found a camel for the hajj, Love has circled the Kaaba!
Love has come and covered my mouth: "Throw away your poetry and come to the stars!"

Ode 182, Translation by William C. Chittick
The Sufi Path of Love - The Spiritual Teachings of Rumi
State University of New York Press, Albany, 1983


Bismillah hir-Rahman ar-Raheem
I am hit hard, but what hit me I don't know, I don't want to know in fact,I just gratefully bow, I need no sugars any more, wanting is bane, Why should I want it?
I AM the sugar cane

Abdulezel, PROPHET'S ACADEMY


THE ROAD TO DUBAI
By Um Yaqoob

On the road to Dubai, my husband stopped at a small masjid to make the asr prayer. As I sat in the car, I saw a figure approaching from the direction of a small group of houses. It took some time before I realized it was a man, crawling toward the masjid.

He wore rubber sandals on his hands. His lower body dragged on the hard, rocky ground. The 110-degree temperatures had beaten sweat out of his entire body. By the time he reached the masjid courtyard I could see he was soaked and his face was flushed.

Many men passed him on their way to the prayer, perhaps accustomed to seeing him. One man came out of a shop and watched him for awhile. He went back into the shop and came out with a cold drink. He opened it for the crawling man and they sat together for a minute. I heard them talking, the one man offering to help the man and the other insisting he could make it up the stairs to the masjid. He was concerned aboutmaking it on time, so he excused himself and continued his slow, labored journey to the prayer.

I did not watch him as he mounted the stairs. I could not imagine how to help him. I was crying by then, remembering the hadith of the Prophet (pbuh): "The hypocrites find fajr and isha prayers in congregation very oppressive. If they could know the virtues of these
two prayers, they would certainly join them, even if they had to go crawling." (Bukhari, Muslim)

This man, who literally did crawl even in the heat of the day, did not find the congregational prayer oppressive at all. May Allah reward all who struggle to please Him and may He always remind us of our own weaknesses through such people.


Suhbat: "A Loss which is Forever"
Shaykh as-Sayyid Muhammad Hisham al-Kabbani
Scott's Valley, California


"`Ati-Allaha wa ati`ur-rasula wa ulil-amri minkum" -"O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you." [4:59]
Ya Rasulullah, ya Habibullah, aghithna. Sometimes you don't like to say anything. Sometimes you like to say something. When you like to say something, you have to know that the first one to be advised is yourself. The first one who has to listen is yourself.
The speaker is in need of what he speaks. The speaker or the one that is explaining, he must know that he is not different from the others. He must know that he is the most in need. He must not think himself he is above the others.

I heard one time from Mawlana Shaykh, may Allah bless him and from Grandshaykh may Allah sanctify his soul, he said that Allah swt perfected Sayyidina Muhammad (s) and he made him with the highest and best in manners and character. He is al-insaan al-kamil - the perfect human being. But Allah swt gave him prophecy - to be a prophet - and make gave him (s) all these levels that no one can imagine. How many times have we explained the importance of the Prophet (s) as the door to that Divine Presence. "But without the Ummah, the Nation," Grandshaykh said, "the Prophet (s) is prophet to who?" So it means the Ummah is necessary for the Prophet (s) to be a prophet to them. And Allah gave him (s) to give the Ummah.

That is for the Prophet (s). What then do you think of the Ummah themselves? The [members of the] Ummah are not better than the best of the Ummah. They are not the Prophet (s); they are not even Sahaba. The Sahaba are only those who accompanied the Prophet (s) 124,000. The rest are the Ummat an-Nabi (s). Grandshaykh, and Mawlana Shaykh Nazim said, "Awliya-ullah are in need of their followers. Because if not for their followers, they will not be given knowledge. For what should they be given the knowledge if there are no people to receive it?

He said it like this, "I have to tell myself and advise myself, 'don't look at yourself as high; you are in need of those listening to you. because for them Allah gave them to first advise myself and then to advise them. It is not that I am different and I am speaking. I am speaking from what Allah is giving to the Prophet (s) and Prophet (s) is giving to me for the needs of my listeners. If there were no listeners, why would I need to receive that
knowledge? Allah wants that knowledge to reach them and I become an instrument. And that applies to every person. You must not think to yourself that you are a professor or a PhD or a doctor or a lawyer or an engineer or a carpenter or an electrician or a computer technician or anything. You are nothing, a complete nothing. If Allah doesn't want you to have it, He will close it - finished. Zero, close the bottle. Then you are finished.

So advice most be first to yourself. Some people, when they think they are giving advice, must consider themselves most in need for it. They bring them big chairs, they sit on it and all the rest are sitting there, listening. But `Ilm al-huruuf, memorizing letters, doesn't benefit. What benefits is `ilm al-ma`ani - to pull out the hidden knowledge within the letters. How many letters in the Arabic alphabet. [someone says, "26?"] 28. How many
teeth do you have? [28]

From these letters what are you learning? The whole meaning [comes about] when they are put together - then they give a meaning. Iblees did not know those meanings. He read the letters, but Allah blocked him because he was arrogant. So arrogance blocks everything. You don't want to be blocked. No? We must not become blocked. And if we don't want to be
blocked we must learn one thing that is very important.

If someone loses a loved one, they call it a 'loved one' (let us speak like Western people now) What do you feel? Do you feel a pain or sadness in the heart? If you don't feel it that means you are a crocodile. How about that pain, do you feel it? How difficult is it on the Ummah, on a person when you lose someone that you love?

When you lose a father, you cry. When you lose a mother, you cry. When you lose a child, you cry. If you lose a wife, you cry. If you lose a husband, you cry. Even if you lose a cat, you cry. If you lose a donkey, you cry. Is it not true? What do you think about losing a horse, you cry even more. If you lose a pony, you cry. Even if you lose the child in the mother's womb, which is not yet delivered, you cry.

So it means something you love, if you lose it, what happens? Sadness. How long does that sadness stay in the heart. Forever. Always, when you remember it, it burns the heart. The first week after that loss, it is there; the second week it is there, after a month, or two, or a year it is still there. But it becomes less and less as time goes on.

Look today, for example. The whole nation is in mourning and they brought all the flags down [halfway] because we lost seven astronauts. And anyone who was looking at the news, whatever their religion is, was feeling sad. It is sad for you and for me. What do you think about for their wives, their husbands and their children?

What do you think if 500,000 children died? What about if one million children died from hunger, flood earthquake, or war? Is it not painful? If with seven it was painful then what do you think if millions die? And all this world does not weigh in Allah's Scales as much as the wing of a mosquito. And still people, through their love to it, are losing loved ones. Because they love to struggle with each other and at that time many people
die. And that feeling of sadness is for those who die here. If it is dunya you get sad from that loss, but still it is dunya, it is not eternal. When you lose a child, a wife, a husband, a father, that is in dunya - but you will be with them their in akhira.

But what did the Prophet (s) say about the most loved ones in his heart. "Qurrattu `aynee fis-salaat" - "the coolness of my eyes (i.e. the best thing I love) is in salaat, prayer." That is the most important to be loved, more than yourself, more than your family, more than your children, more than everything.

"As-salaatu `imad ud-deen." - "Salaat is the backbone of religion, its pillar." If you lose a loved one you become sad and it is painful; what then do you think of losing one prayer? It is an eternal sadness and it goes on forever.

But you don't feel it. And the Prophet (s) said, "That is the thing I love the most." It means, "If I lose that prayer I lose the Presence of Allah." That is the best of what you can get of dunya and akhira. When you lose that Presence, you must be sad, not for 40 days or one year or three years, but you must be continuously be sad that you lost your prayer, because that is going to follow you on Judgment Day. It is not going to stop here. That
[prayer] in Judgment Day is going to say, "Ya Rabbee, he did not pray. He lost his prayer. He distanced you. He brought dunya near him and made You far away from him."

O Muslims where are we going? This is an advice for everyone. Not for you, but for me, for you, for everyone. Those who are missing their prayers, you are losing a loved one. They are going to come in akhira like children, running, saying, "You own us!" if you saved them and kept them, but if you lost them you are going to lose a lot of mercy that Allah swt has placed in these prayers.

Those prayers will be like a crown, all studded with diamonds. But if you take one out of its place, how does it look? It looks ugly! They are like that, a crown, every one has its place. Or like a big bucket full of holes, and all these prayers are closing the small holes in the bucket. If one prayer is missing, that bucket is no longer closed and everything goes. One prayer makes everything to go. One prayer. Not two. One hole in a bucket, however big the bucket is - even if it is bigger than this house - in one
week the water will have slowly slowly drained out. And we are forgetting that and coming and sitting in what they call a mahfal, in a big ceremony, or association and every speaker is shouting and speaking. For what? First let us keep your prayers.

If I ask myself first, and then the others, are there not a lot of things we are missing? And yet we are speaking about high issues. The infrastructure is not yet built and you are already building the roof. First build the infrastructure. They speak of love of the Prophet (s). That is the roof that is necessary - the love of the Prophet (s). They speak on that subject - which by the way, is a very nice subject and a very good subject. But
establish the infrastructure first.

The Prophet (s) said, "The best time is when I am praying." If you lose the nawaafil, voluntary worship, where is the love of the Prophet (s)? Where is the love of the Prophet (s)? Where is the beard? Where is the Sunnah dress, resembling the way Prophet (s) dressed, the way of Ahl al-Islam? You speak from here and from there. And this is a sickness going on among the Ummah and never ending.

So may Allah forgive us. May Allah guide us to keep our prayers and to make our children to keep our prayers. And this advice and anyone thinking to give a talk or advice must keep in mind that he is in need for it before others. Or else that talk will have no light in it. It will be like a talk in which you throw dirt on what you are saying.

May Allah correct our hearts, and keep our love to Prophet (s) and keep our love to our shuyukh and may Allah bless us and bless our Shaykh Muhammad Nazim al-Haqqani and give him long life. Al-Fatiha.

Dear Readers:
as-Salaamu 'alaykum wa rahmatAllahi wa barakatuhu,

We are offering for the the benefit of current murids, some description of, and anectodes about, the earlier murids of Maulana Shaykh Nazim who were all from Cyprus, his country of birth. We thank our friend and brother, Shaykh Abdulezel Akpinar of the Prophet's Academy in London for penning them and then sharing them with us. May Allah bless and protect our old friend and give him longer and longer life. Ameen.

ma'as-Salaama,
Naqshbandi-Network Moderators


HAJI KALFA (FATIMA) HANIM.


Born about 1900 in Limassol, Cyprus she died there in 1974. She was a member of the small African black community whose origin was as follows: They reached Istanbul, the capital of the Ottoman hilafat and empire, as slaves and were employed in palaces and mansions of the elites there. When slavery was abolished in late mid-19th Century, Fatima's ancestors came and settled in Cyprus.

Because her sister Haji Safiya was suckled by the same wetnurse as my father, we were milk-relations with these black saints. And we could have hardly better relations than them. Our relation was not very close, but very warm and also very useful at hard times. Both my father and later myself stayed and were offered auntly hospitality when we hit hard times.

Their mother, Haji Meryem Nene, was the first ever midwife licensed by the then British colonial government without any further training, sheerly on the strength of her record. Over her 60 year career as a traditional midwife (she died at 93 in 1966), NOT A SINGLE MISHAP happened to any of the thousands of babies she delivered. Both my parents and all us children have been her deliveries.

She performed her deliveries with wudhu and her radiating holiness throughout the job had to be seen to be believed. Her murmured prayers and zikrs were only interrupted by her instructions to those around, like when she would ask for more hot water or towels and also by her soothing words to the prospective mother. Babies came out delightfully screaming at top pitch and "hamds" and "shukrs" on the part of Haji Maryam and others mixed with them. Her success as a midwife certainly puts to shame any of modern
gynecologists who boast of so much science and employ so much space age technology.

All busy with charitable careers, daughter Haji Safiya was a female funeral lady washing and wrapping the dead. Speaking only when necessary and then as much as necesary, Aunt Haji Safiya was a model of simplest implicit faith and contentment with almost everything in life. She died in 1985. All the same the queen of the whole family was Haji Fatima.

When Maulana arrived in Cyprus soon after the Second World War ended, I was 6 years old and remember him staying at Haji Kalfa's humble mud brick house opposite the Muslim cemetery where all of our ancestors were buried. Maulana was a young man in his early twenties with jet black curly long beard and eyes flashing like atomic clocks. His gaze simply stunned friend and foe alike. Although he was from Lefkosha (Nicosia), the capital, he found his best and most extended refuge in Haji Kalfa's house.

He was severely persecuted by the impious community leadership who was following the then blowing winds of extreme secular nationalism which disdained religion only too much. From his base in the Haji's humble house, he travelled far and wide, from town to town, village to village, calling people to Allah and to repentance much like the Prophets and suffering a hundred rejections and abuse to one acceptance. A fraction of villages gave a few 'converts' to religious life, and some of these let their homes to be used as zikr and hospitality centres.

Yet, to the end, and almost for 30 years, Haji Kalfa's house remained THE headquarters.
Assalamu alaikum. ABDULEZEL means Servant of Eternity or Timelessness. It was the name given my humble self in 1962 by my sheikh our master maulana Muhammad Nazim al Haqqani (may Allah raise his ranks forever) as instructed by our grandsheikh maulana Sheikh Abdullah Daghistani (Quddise Sirruh- may Allah sanctify his secret). Since then they have launched this humble servant on to a unique path which he cannot explain or describe but
can only thank, thank, thank and glorify- They made him a sugar cane rooted in Holy Ground for all to eat from and flourish and prosper.

As for the PROPHHET'S ACADEMY- it is an academy maulana ordered this humble servant to found and run in order that all lovers of Haqq are made sugar canes by the alchemy of the Prophet's love and gnosis.


Love of the Prophet
Shaykh Muhammad Hisham Kabbani
Islamic Educational Center, Fremont, California1-27-2003


[Began w/ an Introduction by host Professor Muhammad Ahmad]
Then Mawlana Shaykh Hisham: I am coming as listener.

Audhu billahi min ash-shaytan ir-rajeem Bismillah ir-rahman ir-raheem
Nawaytul-arba`een,nawaytul 'itikaaf,nawaytul khalwa,nawaytul `uzla,nawaytus salook,
nawaytul riyaada lillahi ta`ala al-`adheem fee hadhal masjid.

It is an honor for me to come and listen to the advice, it is not a lecture, an advice from the Professor on the love of Sayyidina Muhammad (s). I really came to listen only. I am not feeling that I have to add anything, because when the love of the Prophet (s) comes, we must all feel burned in that love. So I don't know what to say, and if I am going to speak it takes a long time. How many minutes you want me to speak?
[60, whole night...some people have come from Sacramento!] Ok, for just 15,20 minutes.

"Ya Sayyidi ya Rasulullah." Just now I was hearing that in the advice that was being presented by the Professor. On the necessity, Dr. Professor Muhammad Qadri, to love the Prophet (s). There is no need to say professor or doctor, Muhammad Ahmad is enough of an honor. Alhamdulillah. It is a fakhr to be named after Sayiddina Muhammad (s). We are not Wahabi, happy with our paper we take from the university. Who cares for that?

I heard that at the beginning, when this gathering first started, there were two people coming and listening. Since then it has been continously improving and now we are seeing hundreds of people here. That shows you are on the right path. I was in Houston yesterday and I was giving an advice in Ghawth `Adham mosque. And masha-Allah, a lot of people
from Tariqat al-Qadiriyya invited me to that big event and you could feel there that same feeling of love for the Prophet (s).

Now to love the Prophet (s) is something that we have to feel in our hearts. If we don't feel it and don't know it and don't learn it and don't practice it, then it is only by the tongue. That is why Shaykh Muhammad Ahmad Qadiri, mentioned a hadith of the Prophet (s), "la yuminu ahadakum hatta akunu ahaba ilaykum min walidihi wa waalihi wa an-naasi ijma`een." That means, "You will not achieve true belief until you love me; you have to
love me more than you love your parents, yourself and your children and the whole of humanity."

If we look at ourselves today, if our child is sick and you need to take him to a hospital, your life is disturbed. You cannot sleep one hour, without feeling, "My son" or "My daughter." You keep saying to yourself, "My son," or "My daughter" You have that feeling of taking care of that son or that daughter. That is the simple balance or scale that we can use to look at ourselves with. Is that love to the Prophet like the love of our children in our heart or not? If that does not exist, and I am sure it does not, then we have to improve it.

That is what Shaykh Muhammad Ahmad also mentioned that verse "Qul in kuntum tuhiboon Allaha fat-tabi`oonee yuhbibkumullah wa yaghfir lakum dhunubakum." "Say: 'If ye do love Allah, Follow me: Allah will love you and forgive you your sins: For Allah is Oft-Forgiving, Most Merciful.'" [3:31]

It is not the Prophet (s) who said it - it is Allah who said. "Ya Muhammad, say to them, 'If you love Allah, then follow me, Allah loves you.'" Who is that verse for? For everyone for Sahaba. I love the Prophet I hope and everyone loves the Prophet. And the Sahaba loved the Prophet (s). So how am I going to love the Prophet when I need to see him and to follow him? How do I follow him if I don't see his footsteps?

So the Sahaba saw the footsteps of the Prophet and he showed them the reality of how to follow. He took them by the hand and they moved, he was guiding them. But that verse of the Holy Qur'an is for the whole Ummah, from its beginning to its end. That is giving a hidden meaning here. The Prophet (s) was with the Sahaba to guide them. That means his presence must exist at all times for all the people, for mankind to follow.

"Wa`alamu anna feekum Rasulullah." - "Know that the Prophet is within you." [49:7] He did not say he is "baynakum", "among you", but He swt said, "feekum" - "in you." The Holy Qur'an is delicate in every letter and every sentence. If the Prophet (s) is in us, so then Allah is saying to us here, "where then is he now?" I was hearing an example of this [taps mike]. Are you hearing this? [yes] Why are you hearing it?

That is a voice. That tapping is creating a voice that has a wavelength and the wavelength moves all around space, throughout the universe, and never dies. Those who know physics, eng., know that. That wavelength is moving through space, so that when I tap, that wave moves through space - if you have a receiver you hear it and if you don't you do not hear it. We are hearing from billions of years, voices coming from the universe, because we have big receivers, we are hearing some thing and yet we are not able to hear something else, it is impossible. Every voice has to be heard if you have the right equipment, because waves move around the world.

When Sayiddina Muhammad (s) read the Holy Qur'an, that wave is ever-living and it does not end. If you want to take it from a Physics point of view. So if that voice is there, why can we not hear it? Because there is something wrong with our equipment. [subhanAllah, hayyak Allah wa jamaalakAllah wa.`afakalla]

There is something wrong. What about the hadith, "ma zaala abdee yataqaraba ilayya bin-nawaafil hatta uhibah. Fa idha ahbabtahu kuntu sama`ulladhee yasma`u bihi wa basarahulladhee yubsiru bihi, wa yadahulladhee yubtishu bihi wa lisanahulladhee yatakallama bih." "My servant does not cease to approach Me through voluntary worship until I will love him. When I love him, I will become the ears with which he hears, the eyes with which he sees the hand with which he acts and the tongue with which he speaks."

A servant approaches through voluntary worship until I love him, as Shaykh Muhammad Ahmad Mahmoud Qadiri, [add that] said that love of Sayiddina Muhammad is important. The Sahaba, from love of the Prophet, they did listened to the Prophet and said, "Yes, Ya Rasulullah, we accept whatever you said." The munafiqeen (hypocrites) tried to create doubts. But the
Sahaba said, "na`m sadaqta ya Rasulullah!" on the night of Ascension. But that love is important. It comes about not through obligations, but He said, "ma zaala `abdee yataqaraba ilayya bi-nawaafil hatta uhibah." - through voluntary worship.

Is that obligation in Qur'an, came in heavens or the Prophet did it himself out of love. Out of love the Prophet did it. The obligations, you have to do, you are forced, if not you go to jahannam. It is an obligation, you cannot reach to love of Allah through it. Voluntary worship, there is a way out of it, because if you don't do it you will still go to paradise. But you will not be in that situation mentioned in that hadith. That means if the servant loves Me through Muhammad, by means of nawafil, voluntary worship, then I will love him, it is a reciprocal relationship. It has to be from you first, because Allah already loves His servant. But you have to put your plug, your wire and make the connection from your side.

Then what happens. The hadith "kuntu sama`ulladhee yasma`u bih" That means, "I will give him a special receiver to hear, that he will hear only what that wali can hear." I am going to give him what people cannot hear? What can people not hear? You cannot hear, he cannot hear, . you will hear the voice that people cannot hear because they don't have that opening in their ears. He will give you from that attribute as-Sam`i, as Sariya heard
Sayyidina `Umar's voice from Sham. "O Sariya! Keep to the mountain," from Madina to Sham.

Sariya was able to hear. Sayyidina `Umar (r) was able to hear and to see. So Sariya has an audio voice only. Sayyidina Umar has video and audio. That is technology from 1400 years ago, since the time of the Prophet (s). Then the hadith continues, "I will give him sight that he can see with, I will be the eyes which he can see with." At that time you have audio, video and TV. Then you can see the Prophet (s) - how he is moving, how he is speaking, how he is acting, and then you can follow. If you cannot see that, then follow
those who can. Not everyone can do that, only a few can do that, only awliya can do that, like Sayyidina Abdul Qadir Jilani.

Even you mentioned Ibn Taymiyya, I don't like to mention him but to show the Wahabis that your master was a slave at the door of Sayyidina Abdul Qadir al-Jilani. He praised him in the book Fatawa ibn Taymiyya. Then you have audio, video, and that gives us the meaning that the prophet is always present, looking at you and seeing what you are doing. And if you are clever you will be able to see it. And if you are not, then follow one who is. That is an order in hadith, "in kuntum thalathah, fa-amiru ahadakum." - "If you are three, make one your leader."

That amir must not be blind, he must not be an unintellectual person. He must be a person who can see the footsteps of the Prophet (s). I heard this story from my Shaykh and his father and grandfather are from the Qadiri tariqat. He did a complete seclusion in the maqam of Sayyidina Abdul Qadir Jilani for one whole year.

One lady brought her son to Sayyidina Abdul Qadir Jilani and said, "Ya Sayiddi I know you are the Ghawth, and I know for the sake of the Prophet you give." She was a poor lady and she always attended the suhbat, and she would see all the mureeds, disciples, attending the subhat (advice) and dhikr. And in front of each one was a big chicken and they were eating. She said to herself, "Alhamdulillah, I am poor and Sayyidina Abdul Qadir is
rich in both dunya and akhira. I will give my son to sit there. At least he will eat morning and evening."

She said, "I want my son to be your mureed." He accepted. He was a very good-sized child. He told one mureed, Muhammad Ahmad, "Send him to the basement and give him the awrad for seclusion. And give him one piece of breads and olives to eat each day." That lady came after one month and thought her son would be eating chicken. Then she saw the mureeds sitting and eating with adab, chicken.

She asked the Shaykh about her son. He said, "He is in basement eating special food." She was happy, as she thought since the mureeds are eating chicken, then probably he was eating cow. She went down and saw her son - he had become very slim. But he was sitting
reciting, and light was emitting from his face.

She came to him and said, "What is this?" He said, "That is what I am eating - a piece of bread." She went to Sayyidina Abdul Qadir Jilani, "I brought my son to be with you." As she spoke the Shaykh ordered his mureeds, "Eat." Each ate the chicken in front of him, not the pieces, but the entire chicken, with the bones. Then he said to her, "If you want your son to reach the level to eat the chicken with the bones, then he must go through tarbiyya - training." That tarbiyya is for raising and training the ego, which is the most difficult thing. That is what is needed.

I came here only to listen to you. End of Mawlana Shaykh Hisham Kabbani's talk.

Bismillah hir-Rahman ar-Raheem, When Moses conversed with God, he asked, "Lord, where shall I seek You?" God answered, "Among the brokenhearted." Moses continued, "But, Lord, no heart could be more despairing than mine!" And God replied, "Then I am where you are!"

-Abu'l-Fayd al-Misri, "The Kashf al-Mahjub"
Translated by Aneela Khalid Arshed. Copyright 1999.
Courtesy of Beliefnet.com


Wiping the slate clean?
Getting back to praying regularly
Answered by Shaykh Gibril Haddad
From the Hanafi Fiqh List: http://groups.yahoo.com/group/hanafi/

Q: If someone I know used to pray regularly 5-times a day, but then over a period of time, started to get less and less motivated about salat to the point where they seldom pray, what practical advice could I give them that would help them pray regularly again? They get discouraged when they actually sit down and write down which salats they have to make up because the list gets so long. So what practical steps could this person take to start praying regularly again?

A: Bismillah al-Rahman al-Rahim: It is good to "count one's blessings" when one feels
discouraged. Oftentimes the discouragement is not warranted and is lifted through certain mental habits that shoulder spiritual effects by permission of Allah. Among these habits is to give thanks to Allah for creating us; to give thanks for creating us as a human
being of sound mind and body; to give thanks for creating us as part of the last and best Umma; to give thanks to Him for cherishing and sustaining us at all times, even - or especially - in the depth of distress from which we call to Him.

Then to remember that this Religion is ease and good tidings. In difficulty, make istighfar and in ease give thanks. In other words, remember Allah at all times.
The Qur'an calls the Torah and the sun a Diya', while it calls the Qur'an and the moon a Nur. The Ulema said, this is because the Diya' is a light that burns while the Nur is a gentle light. The Torah had harsh rulings while those of Islam are gentle and easy.

Another habit is to remember that a time may come when one's salat and fast will become physically difficult or impossible, through sickness or old age or "man-made" preventions; and that one's salat might be the last one, followed by death. What is the excuse for someone able, young, and strong who is offered millions of opportunities for success and happiness but insists on missing them all? We should strive not to be remiss then remiss then remiss before we face the grave. If we saw someone dear in such a situation we would shake them up by the boot-straps.

It is advisable to make istighfar so as to clear one's mind of worldly ties. 100x Astaghfirullah daily. Give sadaqa to the intention of lifting difficulties. Invoke
blessings on the Prophet. These devotions will facilitate the above mental dispositions insha Allah. We should also examine our daily routines for acts or habits that are unadvisable to someone who is trying to change. We should put those away and try and stay
away from the people, places, and/or times associated with them, for example: smoking; staying up late at night; spending hours on the phone chatting; working endless hours; anything vacuous done to mindless excess.

In fact, one should seek excellent spiritual company at all times but at least once every week or month,to remember Allah together with others whom one meets for no other purpose. Such gatherings are an essential part of recharging one's spiritual batteries. The loner
is an easy prey but the wolf keeps away from the group. It is advisable to remember also that one is never the only person thus apparently afflicted. Tedium is a common and perhaps universal and necessary test. The Sufis use the terms "straitening and expansion" (al-qabd wal-bast) to refer to different states in one's spiritual wayfaring to the Lord of all lords. Highs and lows are part of life for everyone so keep travelling. The Prophet
would say, upon him peace: "O Allah, I seek refuge in you from helplessness and laziness." "Whoever dies on the way is written among those who have arrived," said
Shaykh Muhyi al-Din Ibn `Arabi. The important thing is to keep moving, not to give up.

We should think also of the wisdom of difficulty and distress. They bring us nearer to our Lord by reminding us of our weakness. This is the illustration of the saying that "whoever knows himself" to be truly weak "knows his Lord" to be truly exalted and all-giving.
Such are good times to turn to him and repent, even if this reaches seventy times a day. "Allah does not grow bored of giving, rather you grow bored of asking."

It is advisable to not approach the Salat as a burden but as a new chance for gain, improvement, victory over the mediocre alternatives of the self - depression, distraction, despair. It is a connection to the everlasting world, the communication with the Creator,
companionship with the angels and the best of human beings such as Prophets. This is true of Qada' (makeup prayers) also, as every prayer is a fresh start. A contrite heart in Qada' may be better than a proud heart in Ada'.

The Salat is not a chore but the soul's nourishment and the weapon of the spirit. Do not deprive your heart and soul of its daily lights. Conversely, do not allow the enemies to roam at leisure by letting rust the practices that keep their harm in check. Imam al-Ghazzali said: "The forms of the Salat which entail one bowing, two prostrations, specific numbers [of supplications], and specific Qur'anic utterances that are recited, at various lengths and times upon sunrise, noon, and sunset, have a specific effect in stilling the dragon (al-tinnin) that nestles in the human breast and breeds many-headed snakes [like a hydra] - equal to the number of one's [bad] traits - biting and snapping at him in the grave. . Its harm extends to the soul, as indicated by the Prophet's saying - upon him blessings and peace: 'A dragon with ninety-nine heads is empowered over the disbeliever in
the latter's grave, doing such and-such etc.' There are many such dragons in the human make-up, and nothing subdues them except Divinely-prescribed obligations."

It is advisable to make the Salat brief so as to concentrate better and not think of anything else. A sahih narration from `Ammar ibn Yasir and Abu al-Yasar Ka`b ibn `Amr by Abu Dawud, Imam Ahmad, al-Nasa'i in al- Sunan al-Kubra, and others, states that `Ammar ibn Yasir prayed two rak`as and made them brief [deliberately]. `Abd al-Rahman ibn al-Harith said to him: "Abu al-Yaqzan, I see that you made them brief?" He replied: "I overtook
Satan's whispering with these two rak`as. Verily, I heard the Messenger of Allah say - upon him peace: 'Verily, a man prays and it may be that nothing of his salat is recorded to his credit except one tenth, or one-ninth, or one-eighth, or one-seventh,' and so forth until he reached the last figure." No wonder many of the pious make their Salat - as imams and otherwise - brief.

It is advisable to pray at the very beginning of the time so that the rest of the time be blessed with the baraka of having discharged one's duty. Being in the clear as much as one can is part of gaining strength in the Divine good pleasure and a way to feel the blessing of time since time becomes a friend rather than a judge. It defuses the burden of guilt that becomes unbearable under a heavy debt and which it is not the Divine design for us to suffer. This is some advice that comes to mind from your sinful brother.

Was-SalamHajj Gibril


Presence a Qalb
Hajj Gibril Fouad Haddad
Hudur al-qalb
Date: November 21, 1996


HUDUR AL-QALB (Presence of heart in prayer)

What is a good way to develop concentration and devotion or awe in sallat ?
How can one answer while he himself is in a state of confusion as to how to achieve the above? Therefore the following reply is not intended as a prescription for the questioner, but only as a sincere lesson which the one questioned often rehearses for himself and
for others. I never stand before salat except I recollect my Grandshaykh's simple
demeanor and gravity in all things, which increases tenfold in salat, and it comes back to me that I am far, far, -- far -- from his example.

Then I ask myself how do I dare face Allah claiming adherence in the Prophet's companionship in which there is no room for falsehood. I wonder at my lack of fear in thanking Allah for the gift of Pure Religion, and I begin to wish I were under the earth rather than risk taking Him lightly.

At that time, I realize I am full of worthless pride and cheap insincerity. I disown and divorce desire for recognition. I ask Allah to remove these obstacles, acknowledging they have overcome me. I weep over my state and feel near despair for myself.

At that time there are two verses which lift my spirits and urge me on: "la taqnatu min rahmatillah" and "wa khalaqna al-insana da`ifa." I say to my nafs: If you were two years old, there would be an excuse for you. Then I ask forgiveness of Allah and say to Him:
if You do not forgive me, who will? and hope that He will accept me not because of me, but because of His endless generosity.

I tell myself: there is no escape for you whatever Allah does with you. Then I enter salat trusting in Him. If I can maintain this state until I finish, al-hamdu lillah; if not, at least it is present at takbirat al-ihram, according to the recommendation of Hujjat al-Islam (Imam al-Ghazzali).

Blessings and Peace on the Prophet, his Family, and his Companions Fiqh of the Islamic Months

The Month of Muharram
The First Month of the Islamic Calendar

Extracted from Lata'if al-Ma`arif, of Imam Ibn Rajab al-Hanbali (Allah have mercy on him)
Taken from the Hanafi Fiqh List: http://groups.yahoo.com/group/hanafi/


In the Name of Allah, Most Merciful and Compassionate
Duties of the Month of Muharram:

1. It is the best of months for general voluntary fasts, after Ramadan.
2. It is especially recommended to fast the 10th of Muharram (known as the Day of `Ashura'), with a day before it or after it. [Ibn Abidin, Radd al-Muhtar, quoting Kasani's al-Bada'i`]

3. It is also virtuous to give in charity on this day. Extracts from Ibn Rajab's Lata'if al-Ma`arif, regarding the month of Muharram: The Virtues of Fasting in the Month of Muharram and Its First Ten Days Muslim reported from Abu Hurayra (Allah be pleased with him), that the Prophet (Allah bless him and give him peace) said, "The best of fasts after
the month of Ramadan are in the Month of Allah, which you call Muharram. And the best of prayer after the obligatory prayer is the night prayer." [Muslim, 1163]

This refers to general voluntary fasts according to Imam Ibn Rajab (Allah have mercy on him): These are best in the month of Muharram, just as the best general voluntary prayer is night prayer. The virtue and honor of this month can be attested to by the fact that the
Prophet (Allah bless him and give him peace) called it, 'the Month of Allah. ' (Shahr Allah) Such ascription is only made by Allah to the most special of His creation, such as the ascription of the Prophets Muhammad, Ibrahim, Ishaq, Ya`qub, and others to his slavehood (Allah's peace and blessings be on them all), and His ascription of the House (Ka`ba) and the camel to himself.

Given that Allah ascribed fasting, between all spiritual works, to Himself [saying, "It is Mine,"] it was suitable that this month, which is also ascribed to Allah, be selected for this particular form of worship. Fasting is a secret between the servant and his Lord. This is why Allah Mighty and Exalted says, [in the divine hadith (hadith qudsi)], "Every
action of the son of Adam is his, except for fasting. It is Mine, and it is I who reward it." [Bukhari and Muslim, from Abu Hurayra]

The Prophet (Allah bless him and give him peace) also said, "The fasting person has two joys: one when he breaks his fast, and the other when he meets his Lord." [Muslim]

Night Prayer

As for voluntary night prayer (qiyam al-layl), it is superior to voluntary prayer during the day because it is closer to secrecy, and nearer to sincerity (ikhlas). Allah Most High said, "Lo! the vigil of the night is (a time) when impression is more keen and speech more certain." [Qur'an, 73.9]

This is because the time of the night vigil (tahajjud) is the best of times for voluntary prayer, and the closest a servant gets to his Lord. It is a time when the doors of the skies are opened, supplications answered, and needs fulfilled.

Allah Most High has praised those who wake up at night in His remembrance, supplication, seeking forgiveness, and intimate entreating (munajat), saying, "Who forsake their beds to cry unto their Lord in fear and hope, and spend of that We have bestowed on them. No soul knows what is kept hid for them of joy, as a reward for what they used to do." [Qur'an, 32.16-17] And, "Or he who pays adoration in the watches of the night, prostrate and
standing, bewaring of the Hereafter and hoping for the mercy of his Lord? Say: Are those who know equal with those who know not? But only those of understanding will pay heed." [Qur'an, 39.9]

And He said to His Prophet (Allah bless him & give him peace), "And some part of the night awake for it, as voluntary worship for you. It may be that thy Lord will raise thee to a praised estate." [Qur'an, 17.79]

It has been said that those who worship at night will enter Paradise without reckoning, and that standing in night prayer shortens the length of one's Standing on the Day of Judgment. This is why the Prophet (Allah bless him & give him peace) said, "Stick to
night prayer, for it was the way of the righteous before you. Night prayer is a means of closeness to Allah Most High, of expiating for bad deeds, avoiding sins, and keeping away illness from one's body." [Tirmidhi (3543], Bayhaqi, and others; it is a sound (hasan) hadith]. Similarly, it has been related that fasting is a means for good health. The
Prophet (Allah bless him & give him peace) is reported to have said, "Fast, and you shall have good health." [Ahmad, from Abu Hurayra]

Lovers have no time more joyous than when they are alone in entreating their Beloved. This is the healing for their hearts, and the great thing that they could long for. This is why Abu Sulayman al-Darani would say, "The people of the night find more joy than the people of distraction (lahw) in their distractions. Were it not for the night, I would not like to remain living."


The Day of `Ashura': The Tenth of Muharram


It is mentioned in Bukhari and Muslim from Ibn Abbas (Allah be pleased with him and his father) that he was asked about fasting the Day of `Ashura' [10th of Muharram]. He said, "I did not see the Messenger of Allah (blessings and peace be upon him) fast a day while more avid to seek its virtue than this day," meaning the Day of `Ashura'." [Bukhari (2006), and Muslim (1132)].

The Day of `Ashura' has great virtue, and tremendous sanctity (hurma). The virtue of fasting it was known among the Prophets (peace be upon them all). Both Prophet Nuh and Prophet Musa (peace be upon them both) fasted it. The Prophet (Allah bless him & give him peace) used to fast this day even in Mecca, though he had not yet ordered others to do so, as mentioned in both Bukhari and Muslim. [Bukhari (2002), Muslim (1125)]

When he migrated to Medina, and found the People of the Book fasting this day and venerating it, he ordered the Muslims to fast it, and encouraged it so much that even the children would fast it. It has been reported in both Bukhari and Muslim from Ibn Abbas (Allah be pleased with him), that, "When the Messenger of Allah (blessings and peace
be upon him) reached Medina, he found the Jews fasting the Day of `Ashura', so he asked them, 'What is this day you are fasting?' They said, 'This is a tremendous day. Allah saved Musa and his people on this day and drowned Pharaoh and his people. Musa fasted it out of thanks, so we fast it too.'

The Messenger of Allah (blessings and peace be upon him) said, 'And we are more deserving of Musa than you are.' So he fasted this day, and ordered that it be fasted." [Bukhari (2004) and Muslim (1130)] At the end of his life, the Messenger of Allah (blessings and peace be upon him) made the determination not to fast this day alone, but with another day
[f: either before or after it], in order to be different from the People of the Book.

It has been reported in the Sahih of Imam Muslim (Allah have mercy on him), also from Ibn Abbas (Allah be pleased with him) that, "When the Messenger of Allah (blessings and peace be upon him) fasted the Day of `Ashura' and ordered his companions to fast it, they said, 'O Messenger of Allah! This is a day that the Jews and Christians venerate.' So the Messenger of Allah (blessings and peace be upon him) said, 'When next year comes - if Allah
wills - we will fast the Ninth [of Muharram with it].' But the next year did not come before the Messenger of Allah (blessings and peace be upon him) passed away." [Muslim (1134), Abu Dawud (2445)]

And it is reported in the Musnad of Imam Ahmad (Allah have mercy on him), from Ibn Abbas (Allah be pleased with him) that the Prophet (Allah bless him and give him peace) said, "Fast the Day of `Ashura' and be different from the Jews by fasting a day before it or a day after it." [Ahmad]

Giving in Charity on the Day of `Ashura'

It has been reported from Abd Allah ibn `Amr ibn al-`As (Allah be pleased with him), that "Whoever fasts `Ashura' it is as if he has fasted the entire year. And whoever gives charity this day it is like the charity of an entire year."

Mourning on the 10th of Muharram is an Innovation

As for the mourning and grieving of the Shiah on this day because of the martyrdom of Sayyiduna Husayn ibn Ali (Allah be pleased with him and his father), this is of the actions of those whose actions in this life are misguided while they think that they are doing well. Neither Allah Most High nor His Messenger (Allah bless him & give him peace) commanded us to mourn on the days of the tribulations of the Prophets, or their deaths, let alone anyone else.

[F: The fuqaha have mentioned that it is an innovation to consider Muharram a month of mourning. It is not disliked to marry in this month. It is a highly reprehensible innovation to participate in the rituals of the Shiah in mourning the death of Husayn (Allah be pleased with him).]

Some of the Virtues of the Day of `Ashura'

It is a day in which Allah forgave an entire people. Tirmidhi relates that the Prophet (Allah bless him and give him peace) said to a man, "If you want to fast a month after Ramadan, then fast Muharram, for it has a day in which Allah forgave an entire people, and He turns to others in repentance in." [Tirmidhi (841)]And Allah alone gives success.

Faraz Rabbani, Amman, Jordan


Explanation of Sufiyya and Wilayat
Shaykh Muhammad Hisham Kabbani
Suhbat March 11, 2003Oakland, California


Wahidun wasala ila haqiqatul fana fillah azza jall. Yakun sahib haal, fatasarafahu la-yaqta' al-jibaal, fa la yaqbaluhu ahadun wa la yaqbilu ahad. As-sufi kal-ard yatauhu al-barru wal-faajir. Min aqbah il-qabeeh as-sufi ash-shaheeh. Wa ash-shibli qaal munfasilun 'an il-khalqi mutassilan bil-haqq.

Hasan ibn Mansour wrote of the one who became fani in the Divine Presence, maqam al-fana' in the love of Allah swt, who lost his sense of self in wonderment and awe before Allah swt's Absolute Existence, that He is not accepted by anyone. When he reaches that maqam, whatever he does will be different from what common people do. And the example of that from Allah's Book is the story of Sayiddina Khidr - he did what people don't usually do;
things that even Sayiddina Musa (as) could not accept. Allah is teaching us by means of that example, to learn, not because Musa (as) is lesser in station - for he is one of the five ul il-`adham, tremendous Prophets - but to show us the example of one brought near to Allah, as are His saints, as mentioned in the hadith qudsi, "My saints are under My domes; no one knows them except Me." When they are among the people they say things that not
everyone accepts. That is the meaning of, "no one will accept him." For the same reason, when the Prophet (s) came forth, his people rejected him. That is for the Prophet (s), so what then do you think about awliya? Of course they will be rejected completely.

Today's `ulama say there are no longer any awliya. I know one such scholar in the Bay Area - whom many people go to see frequently - says this. But this is not the case, rather they became blind- they can no longer see them. Why have they become blind? Because awliya have hidden themselves, particularly in this time. They know that no one will accept them.

Thus the highest level of wali, is one who acts like normal people, not different. You see him acting like a normal person and they say of him, "He is like us. What is different?" What they don't know about him is that person has been tested by awliya, the Prophet (s) tested him, and finally Allah swt tested him, and he passed his test and they gave him his trust. So no one accepts them, therefore they hide the power Allah has bestowed on
them. If they display anything of what they have, everyone comes against them.

"Wa la yaqbilu ahad" - "And he does not accept anyone." This means he sees them, as astray, deviated. So he is calling them and they are not listening. He becomes fed up and leaves them. That is why Sayyidina Bayazid al-Bistami, as Grandshaykh mentioned many
times, when he was constantly worshipping Allah swt, ascending in closeness, until he could even hear the angels. Then he said, "O my Lord! Open for me the gate to Your Divine Presence." Allah said, "O Bayazid! If you want to enter My Presence, you must become a garbage dump for people."

That is why Hasan ibn Mansour says here, "As-sufi kal-ard." - "The Sufi is like the earth." Earth means means something strong. Whatever Allah wills it accepts. Awliyaullah are like that, like the earth. They throw anything ugly on them, "Min aqbah il-qabeeh," "the ugliest of the the ugly" and they accept it. And when they take it, nothing comes from them except goodness. He doesn't treat you like you treated him. He treats you the opposite of how you treated him. Qabeeh means not ugly, but worse, something deteriorated, putrid, like the worst garbage that they throw on the earth.

That is why in another story of Bayazid, when he made a test for the `ulama, they decided to stone him, to kill him, because he did something they did not understand. He was testing them, for they in fact had tried to test him. He was not someone inclined to commit such wrong, heresy, for even Ibn Taymiyya praises him.

When they had stoned Bayazid and thought he had died, they threw him in the garbage. He was actually still alive, but very weak. Eventually after seven days had passed lying in the dump, he was revived slightly and able to move. So he began searching for something to eat. He found a bone, with a bit of fetid meat on it, probably thrown out one week before. When he took it a dog came and opposed him, saying, "This is my territory, and this my food. You cannot touch it."

That means that at that point Allah opened to him to understand even the speech of animals. And Bayazid relates that he said, "I was saying, "Ya Allah ya Rabbee! What I want is that I want for the sake of Your love, [similar to what al-Hasan ibn al-Mansour whom we quoted above] "I wish they had killed me, and You gave me back life. And then after I regained my life (or my strength) that they would stone me to death again; then You revive me again; and they stone me yet again; then You revive me again, endlessly, because each time they stone me I am carrying their sins and taking their burdens on their behalf and on behalf of their parents, and I am giving them goodness and rewards instead."

That is what is meant by the awliya that al-Hasan ibn al-Mansour, is mentioning. Do yo think there are no awliya like that today? They are present, but no one accepts them. Only a few will understand. That is why today they say no more awliya. Or they say, "Every mu'min is a wali." If that is the case, Allah would not differentiate between mu'min and wali. And who can truly say they are mu'min? Don't they know that Allah said, "Qaalati
ala`rabu amanna qul lam tuminoo wa laakin qooloo aslamna wa lamma yadkhuli aleemanu fee quloobikum wain tutee`oo Allaha warasoolahu laa yalitkum min a`malikum shayan inna Allaha ghafoorun raheem."

"The desert Arabs say, "We believe." Say, "Ye have no faith; but ye (only) say, 'We have submitted our wills to Allah,' For not yet has Faith entered your hearts. But if ye obey Allah and His Messenger, He will not belittle aught of your deeds: for Allah is Oft-Forgiving, Most Merciful." [49: 14] Who can give certification that iman has entered your heart? That certificate is not given by one Muslim to another Muslim. That is given from
Allah swt to the believer.

As-sufi kal-ard yatauhu al-barru wal-faajir wa laa yakhruju minhu illa maaliyyatin...

Everyone walks on the earth - the good and the bad. Awliya put up a zawiya or khaniqa or ribat, wherever they are, everyone comes to them and they receive anyone in their meetings, the fajir or barr. They cannot say, "We will not meet this person or that person." Today they tell you, "These people are your enemy. You cannot meet them. These people cursed us, you cannot meet them."

The Prophet came to all humanity - enemy or not. "Wa maa arsalnaaka illa kaaffatan lin-naasi basheeran wa nadheeran wa laakinna akthara an-nasi laa ya`lamoon." We have not sent thee but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sin), but most men understand not." [34:28]

If an enemy came to him (s) he had to open his door. Since awliyaullah inherited that character, their doors must be open. Else what is the benefit of becoming a wali? Allah gave them wilayat to hear people, to treat them and to bring them to Islam. When you close your door and say, "I don't work with those people." You have to work with people of any faith, any religion and any group to bring them to haqq.

That is why we see Mawlana Shaykh meeting with everyone. And we seek to follow in his footsteps. You cannot close the door saying, "You are not a member." Now everything is by membership - for money. They tell you, "Pay $50 and become a member." Nothing is for Allah any more. "Yatawahu al-barru wal-faajir." - "The good and the bad will step on him."
That means he will carry burdens. He eliminates the garbage of everyone, and in return gives them his prayers, dua, to change their hearts. He is trying to give them the best. That is why the good and the bad step on him.

"Wa qaal man yaqbahu al-qabeehin min sufiyyin shaheeh." - He said, "And the ugliest of the ugly is the one who pretends he is a Sufi and yet he is stingy." A Sufi cannot be stingy. A Sufi is always generous with the gifts he has been granted by His Lord, not withholding it graspingly. Allah swt is Akram akrameen. Similarly, the Prophet (s) is described by Allah swt as, "bil mumineen ra'ufun raheem." - "to the Believers is he most kind and
merciful." [9:128] He is raheem, he will ask Allah's forgiveness on behalf of everyone. "Wa maa arsalnaaka illa rahmatan lil`alameen." - "We sent thee not, but as a Mercy for all creatures." [21: 107]

Therefore a Sufi cannot be stingy. The worst of the worst is someone who pretends to be a Sufi and yet he is stingy, grasping. Not stingy with his money, but stingy in carrying the difficulties of people and giving back from himself, whatever Allah gave him of hasanaat, as gifts to them. To make it more clear, he carries the sins of those who are under his
authority and gives them in return whatever Allah has raised him to of levels. That is for whoever come to visit him. You only need to connect these things together to get the picture. But todays `ulama and those "scholars" on the Internet are unable to make the
connections.

The Prophet (s) said, "Any people who sit in a group and make dhikr, the angels will encompass them and touch them with their wings...And someone not from them, but who came only for a certain issue, sits with them. Allah said, 'la yashqaa jaleesahum.'" [summary of the hadith, incomplete]

That means that anyone coming for only a few minutes, even if he is not one of them, will be rewarded for coming to them. Anyone who comes to the wali, the wali will give to him from what Allah swt and the Prophet (s) gave him. That is what it means - the opposite of stingy. Giving what Allah adorned him with of mercy; taking on and carrying the difficulties and problems of the person who cam to see him.

"Qala ashshibli as-sufi munqati'an `an il-khalq wa mutassilan bil-haqq." Ash-Shibli said, "The Sufi is disconnected from the creation and connected to the Truth, al-Haqq.:
"Munqat'i `an il-khalq" - how do you translate it? Its literal meaning is "his heart is cut off from the people and connected wth Allah." "Munqat'i `an il-khalq" means he does not involve himself in issues that do not concern him, of what others are doing that is opposite of the Truth. He is connected with Truth. He likes everything about Truth and dislikes all that is the opposite - ignorance or falsehood.

Literally it means he is disconnected from the creation and connected to Allah. But it also means he rejects all that is false and he loves all that is true. When he disconnects himself from falsehood, he veils it, as if he is not seeing it, though he knows of it. Yet he doesn't go and backbite the people regarding what they are committing of falsehood. He connects himself to Truth and disconnects himself from falsehood. He does this in order to
balance their falsehood by bringing Truth to the other side of the balance. Otherwise if falsehood increases unchecked, it will be a disaster for the Ummah.

Thus the awliya are like mountains in the Ummah; they balance everything. If falsehood were to increase unchecked there would no longer be a balance and the world would turn upside down. Thus the awliya balance everything. So Allah said, "Allaa tatghaw fil-meezaan." "In order that ye may not transgress (due) balance." [55:8] Don't try to deceive in what Allah has made balanced. "Wa aqeemoo al-wazna bil-qisti wa laa tukhsir ul-meezaan."- "So establish weight with justice and fall not short in the balance." [55:9]
It means make everything in the scale balanced.

If the awliya are not balancing falsehood through worship, what the evil ones are committing of falsehood this dunya would have long been gone. So from the Signs of Last Days `Abdullah bin 'Amr Ibn al-`Às (r) related that the Prophet (s) said:

Allah will not take knowledge from the hearts of the scholars but he takes the scholars (they die). There will be no more scholars to take their place so people will take extremely ignorant leaders. They will be asked questions and will give fatwas (legal rulings) without knowledge. They are misguided and they misguide others. [1]

The awliya are balancing everything from time of the Prophet (s) and through very century, balancing falsehood. But now that balancing is coming to an end and so there is no more balance. That is why today one sees so much killing. And while everyone speaks of peace, peace, peace in fact everywhere people are dying. May Allah keep us under wings of awliya and balance our `amal to be in a good way. Fatiha.

[1] Bukhari 1:33, Kitab al-`ilm. Muslim #157, Kitab al-`ilm. Inna Allàha la yaqbidu al-'ilma intiz'àn yantazi'uhu min al-'ibad wa lakin yaqbid ul-'ilma bi qabd il-'ulama hatta idha lam yubqi 'aliman itakhada an-nàsu ru'usan juhàlan fa su'ilu fa aftaw bi ghayri 'ilmin fa dallu wa adallu.


GET MARRIED


Dive into the Ocean. You're caught in your own pretentious beard like something you didn't eat. You're not garbage! Pearls want to be like you. You should be with them where waves and fish and pearls and seaweed and wind are all one. No linking, no hierarchy, no distinctions, no perplexed wondering, no speech. Beyond describing.

Either stay here and talk or go there and be silent. Or do both by turns. With those who see double, talk double talk. Make noise, beat a drum, think of metaphors! With Friends, say only mystery. Near roses, sing. With deceptive people, cover the jar and shield it.
But be calm with those in duality. Speak sweetly and reasonably Patience polishes and purifies.

Version by Coleman Barks"The Essential Rumi" HarperSanFrancisco, 1995

Go to the Sea of whose fish thou art born: how has thou fallen, like rubbish, into the beard? Thou art not rubbish far be it from thee! Thou art an object of envy to the pearl: thou hast the best right (to dwell) amidst the waves and the sea. Tis the Sea of Unity: there is no fellow or consort: its pearls and fishes are not other than its waves.
Oh, absurd, absurd to make (aught) its partner. Far be it from that Sea and its pure waves! In the Sea there is no partnership or perplexity; but what can I say to him that sees double? Nothing, nothing. Since we are the mates of those who see double, O idolater,
'tis necessary to speak in the fashion of him who attributes a partner (to God).

That Unity is beyond description and condition: nothing comes into the arena (domain) of speech except duality. Either, like the double-seeing man, drink in (absorb and be
satisfied with) this duality, or close your mouth and be very silent; Or (do both) in turns, now silence, now speech; (in the company of the uninitiated) beat the drum like him that sees double, and peace (be with you)!

When you see a confidant, declare the mystery of the Spirit: (if) you see the rose, sing loud like nightingales. (But) when you see (one who resembles) a water-skin full of
deceit and falsehood, shut your lips and make yourself like a (dry-lipped) jar; (For) he is an enemy to the water (of spiritual life): in his presence do not move (your lips), else the stone of his ignorance breaks the jar.

Patiently endure the punishments inflicted by the ignorant man; give him fair words and dissemble (towards him) with the reason that is divinely inspired. Patience (shown) to the unworthy is the means of polishing (purifying) the worthy: wherever a heart exists, patience purifies it.

Translation by Reynold A. Nicholson, The Mathnawi of Jalalu'ddin Rumi Published and Distributed by The Trustees of The "E.J.W. Gibb Memorial"


OUR MASTER JULAYBIB

I seek refuge with Almighty Allah from the accursed devil.

Bismillah hir-Rahman ar-Raheem With the Holy Name of Allah, Most Merciful, Most Compassionate May Infinite Blessings and Peace be upon his Final Prophet and Messenger,
his Family, and all of his Most Noble Companions

JULAYBIB, May Allah be well pleased with him!

A Messenger has come to you from among yourselves Your suffering is distressing to him
He is deeply concerned for you He is gentle and merciful to the Muminun. At-Tawba, 129

His name was unusual and incomplete. Julaybib means "small gown". It is the diminutive form of the word "Jalbab". The name is an indication that Julaybib was small and short, even of dwarf-like stature. More than that, he is described as being "damim" which means ugly, deformed, or of repulsive appearance.

Even more disturbing, for the society in which he lived, Julaybib's lineage was not known. There is no record of who his mother or his father was or to what tribe he belonged. This was a grave disability in the society in which he lived. Julaybib could not expect any compassion or help, any protection or support from a society that placed a great deal of importance on family and tribal connections. In this regard, all that was known of him was that he was an 'Arab and that, as far as the new community of Islam was concerned, he was one of the Ansar. Perhaps he belonged to one of the outlying tribes beyond Madinah and had drifted into the city or he could even have been from among the Ansar of the city itself.

The disabilities under which Julaybib lived would have been enough to have him ridiculed and shunned in any society and in fact he was prohibited by one person, a certain Abu Barzah of the Aslam tribe, from entering his home.

He once told his wife: "Do not let Julaybib enter among you. If he does, I shall certainly do something terrible to him." Probably because he was teased and scoffed at in the company of men, Julaybib used to take refuge in the company of women. Was there any hope of Julaybib being treated with respect and consideration? Was there any hope of his finding emotional satisfaction as an individual and as a man? Was there any hope of his enjoying the relationships which others take for granted? And in the new society emerging under the guidance of the Prophet (SAWS), was he so insignificant as to be overlooked in the preoccupation with the great affairs of state and in the supreme issues of life and survival which constantly engaged the attention of the Prophet?

Just as he was aware of the great issues of life and destiny, the Prophet of Mercy, was also aware of the needs and sensibilities of his most humble companions. With Julaybib in mind, the Prophet went to one of the Ansar and said: I want to have your daughter married."
"How wonderful and blessed, O Messenger of God, and what a delight to the eye this would be," replied the Ansari man with obvious joy and happiness. "I do not want her for myself," added the Prophet.

"Then for whom, O Messenger of God?" asked the man, obviously somewhat let down.
"For Julaybib," said the Prophet. The Ansari must have been too shocked to give his own reaction and he merely said: "I will consult with her mother." And off he went to his wife. "The Messenger of God, may God bless him and grant him peace, wants to have your daughter married," he said to her. She too was thrilled. "What a wonderful idea and what a delight to the eye this would be," she said.

"He does not want to marry her himself but he wants to marry her to Julaybib," he added.
She was flabbergasted. "To Julaybib! No, never to Julaybib! No, by the Living God, we shall not marry her to him." she protested. As the Ansari was about to return to the Prophet to inform him of what his wife had said, the daughter who had heard her mother's protestations, asked: "Who has asked to marry me?"

Her mother told her of the Prophet's request for her hand in marriage to Julaybib. When she heard that the request had come from the Prophet and that her mother was absolutely opposed to the idea, she was greatly perturbed and said: "Do you refuse the request of the Messenger of God? Send me to him for he shall certainly not bring ruin to me."

This was the reply of a truly great person who had a clear understanding of what was required of her as a Muslim. What greater satisfaction and fulfillment can a Muslim find than in responding willingly to the requests and commands of the Messenger of God! No doubt, this Companion of the Prophet, whose name we do not even know, had heard the verse of the Qur'an: Now whenever Allah and His Apostle have decided a matter, it is not for a believing man or believing woman to claim freedom of choice in so far as they themselves are concerned. And he who disobeys Allah and His Prophet has already, most obviously, gone
astray. [Al-Ahzab 33:36]

This verse was revealed in connection with the marriage of Zaynab bint Jahsh and Zayd ibn al-Harithah which was arranged by the Prophet, may Allah's Peace be upon him, to show the egalitarian spirit of Islam. Zaynab at first was highly offended at the thought of marrying Zayd, a former slave, and refused to do so. The Prophet, salla Allahu 'alayhi wa sallim, prevailed upon them both and they were married. The marriage however ended in divorce and Zaynab was eventually married to the Prophet himself.

It is said that the Ansari girl read the verse to her parents and said: "I am satisfied, and submit myself to whatever the Messenger of God deems good for me." The Prophet(saws) heard of her reaction and prayed for her:"O Lord, bestow good on her in abundance and make not her life one of toil and trouble." Among the Ansar, it is said that there was not a more eligible bride than she. She was married by the Prophet(saws) to Julaybib, and they lived together until he died.

And how did Julaybib die? He went on an expedition with the Prophet, peace be upon him, and an encounter with some mushrikin ensued. When the battle was over, the Prophet(saws) asked his companions: "Have you lost anyone?" They replied giving the names of their relatives or close friends who were killed. He put the same question to other Companions and they also named the ones they had lost in the battle. Another group answered that they had lost no close relative whereupon the Prophet said: "But I have lost Julaybib. Search for him in the battlefield." They searched and found him beside seven mushrikin whom he had struck before meeting his end. The Prophet stood up and went to the spot where Julaybib, his short and deformed companion, lay. He stood over him and said: "This man is of me and I am of him." He repeated this two or three times. The Prophet then took him in his arms and it is said that he had no better bed than the forearms of the Messenger
of God. The Prophet then dug for him a grave and himself placed him in it. He did not wash him for martyrs are not washed before burial.

Julaybib and his wife are not usually among the Companions of the Prophet(saws) whose deeds are sung and whose exploits are recounted with reverence and admiration as they should be. But in the meager facts that are known about them and which have here been recounted we see how humble human beings were given hope and dignity by the Prophet(saws), where once there was only despair and self-debasement.

The attitude of the unknown and un-named Ansari girl, who readily agreed to be the wife of a physically unattractive man was an attitude which reflected a profound understanding of Islam. It reflected on her part the effacement of personal desires and preferences even when she could have counted on the support of her parents. It reflected on her part a total disregard for social pressures. It reflected above all a ready and implicit confidence in the wisdom and authority of the Prophet, salla Allahu 'alayhe wa sallim, in
submitting herself to whatever he deemed good. This is the attitude of the true Believer.

In Julaybib, there is the example of a person who was regarded as a social outcast because of his appearance. Given help, confidence and encouragement by the Noble Prophet, may the highest blessings of Allah be upon him, he was able to perform great acts of courage and make the supreme sacrifice and deserve the commendation of the Prophet: "He is of me and I am of him."

--Brother AbdulWahid Hamid
http://www.sunnah.org/history/Sahaba/Default.htm


RUMI

Don't look at your form, however ugly or beautiful. Look at Love and at the aim of your quest. O you whose lips are parched, keep looking for Water. Those parched lips are proof that eventually you will reach the Source.

Mevlana Rumi

May Allah's Peace and Blessings on the Mercy to all the Worlds, his Family,
and his Companions.

Kinship with the detached

Bismillah hir-Rahman ir-Raheem
Those who maintain kinship with the detached, who continue to provide for those who let them down and willingly forgive their oppressors, shall indeed excel both in this world and the next. The Prophet Muhammad, as reported by 'Uqbah bin Amir Hadith translated by Aneela Khalid Arshed. The Crossroad Publishing Company, New York.


Tafsir Surat ash-Shams
Shaykh Muhammad Hisham Kabbani,
Masjid al-Iman, Oakland, CA January 6, 2003


Audhu billah min ash-shaytan ir-rajeem Bismillah ir-rahman ir-raheem
In this session we will begin the tafsir of Surat ash-Shams, surat 91. It was revealed to the Prophet (s) in Makkat il-Mukarrama.

وَالشَّمْسِ وَضُحَاهَا(1) وَالْقَمَرِ إِذَا تَلَاهَا(2) وَالنَّهَارِ إِذَا جَلَّاهَا(3) وَاللَّيْلِ إِذَا يَغْشَاهَا(4) وَالسَّمَاء
وَمَا بَنَاهَا(5) وَالْأَرْضِ وَمَا طَحَاهَا(6) وَنَفْسٍ وَمَا سَوَّاهَا

“Wash-shams wa duhaha. Wal-qamari idha talaaha, wan-nahaari idha jallaaha, wal-layli idha yaghshaaha, was-sama’i wa maa banaaha, wal-ardi wa maa tahaaha, wa nafsin wa maa sawwaaha.”
Allah Almighty is swearing an oath by which He intends to show the greatness of His creation.

“By the sun and His glorious splendor, and by the moon as she follows him, by the day as it shows up the sun’s glory, by the night as it conceals it; by the firmament and its wonderful structure. By the earth and its wide expanse. By the soul and the one who proportioned it and fashioned it.” Allah’s endless timeless Words Those five short sentences are what we are able to understand from these verses. Yet you must realize that no one can understand Allah’s Words. However much scholars are able to interpret Allah’s Word, its meanings never end. If all the trees were pens and all the oceans ink, the knowledge contained in the Qur’an would never end.

Every word of the Holy Qur’an carries not one meaning, but in fact an infinite number of meanings. Allah’s Words never end. In Surat al-Kahf Allah swt says

قُل لَّوْ كَانَ الْبَحْرُ مِدَاداً لِّكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَداً “qul

law kaana al-bahru midaadan li-kalimaati rabbi.” La nafid al-bahru qabl an tanfadu kalimaatu rabbee wa law ji’na bi-mithlihi maddada.” - “Say: ‘If the ocean were ink (wherewith to write out) the words of my Lord, sooner would the ocean be exhausted than would the words of my Lord, even if we added another ocean like it, for its aid.’" [18:109]
That is tremendous. That is beyond the mind. Ponder on it a bit. “If all the trees were pens…” Canada alone produces millions of cubic tons of timber. What about Africa? What about Indonesia and Malaysia? Not millions, billions of tons. In these countries it is always raining so trees are constantly growing. You cut them and make them into pens. How many pens can you make? You cannot count them. You might make ten trillion pens. Then take all the oceans and make them ink. Think about that only. Think about a pen - how many drops of ink does it contain? There might be 50 to 100 drops in it. How many pages will it write – it might be you can write 500 or 1000 pages before that ink finishes. What about the oceans. How many drops do they contain? If all that water was ink and all the trees were pens, Allah's swt Words would never end.

Allah swt is speaking here about the Holy Qur’an. The Holy Qur’an is kalaamullah. The mushaf consists of about 500 pages. Where is that knowledge that Allah swt mentioned? Al-bahru Midaadan means a continuous ocean of ink following the Words of Allah swt in order to write them. And the verse continues: “sooner would the ocean be exhausted than would the words of my Lord, even if we added another ocean like it, for its aid.’" [18:109]
Allah swt said though it is being added upon yet again, even so the ocean will be exhausted before Allah’s Words will end. It reaches a limit, because it is created. The Holy Qur’an is not makhluq, created, it is qadeemiyyun, Ancient, timeless. Therefore it cannot be created. That verse tells us there is no way to write that knowledge even if you were to bring the another ocean to help. It would be brought for writing Allah’s Words and still Allah's Words would never end.

Verse 1
Let us proceed with some explanation of the verse, “Was-shamsi wa duhaaha” - “By the sun and his glorious splendor.” Why did Allah swt choose to begin this surah by mentioning the sun? Because as everyone knows, the scientists say that if there was no sun there would be nothing living on earth. The sun is a major source of life. And Allah wants to show us His greatness through the foremost signs in the heavens, from which He then moves down to our life here on earth. Therefore He began with, “was-shamsi wa duhaaha” which He followed with an oath, “by the moon which follows him,” followed by an oath with the day and then one with the night. He described a complete picture of life in the first three verses of this surah. The sun, the moon, the day in which we live and the night in which we sleep. He then goes on to show the relationship between heaven and earth saying: “By the firmament and its wonderful structure, and by the earth and its expanse.” Then He comes to us, human beings, swearing an oath by the soul and the proportion and order given to it.
So when Allah swt says, “wash-shamsi wa duhaaha,” He is swearing by the sun. What do we understand from “the sun.”

When we pray salaat al-Fajr, the sun is not visible. We don’t see the sun at that time, but we see its light. How is the sun known? By its light. He followed the mention of the sun by mention of its light. Ishraq is the time when the sun rises and becomes visible. That is the time in which one prays salat al-ishraq. You are praying to Allah at that time remembering His greatness in His creating that source of light for you. That is why awliya follow the Sunnah to pray ishraq. The dawn of the sun is one of Allah’s Signs for which you bow down, thanking Allah for the source of light and energy that made all life possible on earth.

And then He said, “By the sun and its splendor.” What does splendor mean? Duhaaha does not mean simply splendor. It comes from dahwa, which is the appearance in the sky of the light of the sun and its establishing its strength, as when a star appears in a meeting he grabs the interest of all the attendees who say, “You are the spotlight, the guest of honor”. It means the main attraction. The sun as it appears in the sky, dominates the whole sky becoming ‘Sultan of the sky.’ Nothing else appears there any longer. Do you see anything else there? That means through the strength of its light it becomes sultan. The appearance is for the sun. Do you see anything else? Look at the sun for two minutes, then turn away your eyes, you see nothing but darkness for your eyes have been blinded.
After we pray salaat al-ishraq, we then pray salaat ad-duha, which is when the sun has ascended higher in the sky, at mid-morning. Then, when the sun is at the zenith we pray salaat adh-dhuhr. In between we pray salaat ad-duha. The highest peak of the sun is at the zenith. At that time the sun is at the height of its strength in the sky, just as the moon is when it is full.

Ad-dahwa, and ad-duha, are two words that describe nur ash-shams, the light of the sun. When that light appears, every shadow disappears when the sun reaches duha, the zenith. That is why at the zenith, if you put up a stick, you see no shadow. The sun is in control of the day, dominating everything. Nothing remains outside its control. You need to understand that this verse is not speaking of something ordinary. Who is putting that sun in its place with its tremendous light, coming into existence millions of years ago, as the source of light, giving life to everything without discrimination, and through its relationship with the earth causing the day and night to be two signs, ayataan, two miracles of Allah’s Greatness.

One sign is His making the earth turn around itself, making day and night. Why not the sun turning about the earth? Who made the sun fixed and the earth moving? Is not there something behind this elegant design? That is Allah’s greatness, saying, “Take an example from My creation. Look at the sun and its strength and its domination.” Nothing can stand in front of the sun. If you look at it through a powerful telescope it burns everything. Even shining the sun’s light through a magnifying lens, will burn. Who made that source of energy?

How much oil are they producing to make energy here, and they are afraid that after 100 or perhaps even 20 years it will finish. Allah was not afraid that the sun will finish. That is the power of “kun fa yakoon,” – “Be! And it is.” When He says, “Be and it will be.” When He says, “Stop,” it will stop. Tasbih ash-shams, the sun’s praising of Allah, is what keeps its light and its energy continuously emanating. That power comes from its praising Allah swt. We cannot hear that praise, but the Prophet (s) can hear it. Its praising it is its source of existence, of life. When Allah wants it to cease, He orders it to stop praising and when it stops, it goes out.

Then He said, “By the moon which follows her.” Follows? Follow what? It doesn’t walk. What does it follow? “Talaha” in what? Follow the sun in what? “By the moon as she follows him” – how do they explain the meaning of this verse in the English commentary? Allah is showing His greatness, that when the sun moves out of sight, the moon comes out. Who is moving it? Who is causing that change? وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ “Wa kullun fee falakin yasbahoon.” – “Each (just) swims along in (its own) orbit (according to Law).” [36:40] Who makes the sun to go and the moon to come? The moon is there but you cannot see it, until the earth turns on its axis and becomes on the side that is dark, then you can see the moon. Because at that time the sun does not show up, you can no longer see it as it is becoming dark. The moon is following the footsteps of the sun.

قُلْ إِن كُنتُمْ تُحِبُّونَ اللّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللّهُ

“Qul in kuntum tuhibboona Allaha fat-tabi`oonee yuhbibkumullahu.” –“ Say: "If ye do love Allah, Follow me: Allah will love you and forgive you your sins: For Allah is Oft-Forgiving, Most Merciful." [3:31]

The sun is telling the moon, “Follow me with love, for if you follow me you will become shining like me. If you don’t follow me, you will never shine.”

So what did the moon do? It is Allah’s Word, not our word. The moon followed. It means follow the footsteps, the path of the sun. So when she follows the footsteps of the sun, it begins to reflect that light of the sun onto the earth. There is no source of light on the moon. It has no light of its own. The moon has no activity on it. If we want to describe it in a scientific way, it generates no energy through explosions. But because the moon followed the one endowed with activity and energy, she inherit from it, is blessed by it and is dressed with its light. Although it has no light, it becomes shining. It means that a dead planet becomes shining because it has been blessed by following the footsteps of the sun – directing itself towards the sun and taking from it.

That is why to awliyaullah, there appears different and extraordinary explanations. The sun to awliya represents the ruh, the spirit. That ruh contains the activity, the energy, the power of a human being. Just as the moon without the sun doesn’t shine so too the body without the spirit doesn’t function. The spirit is the main source of life to an otherwise dead body.

From that the moon becomes sun-like, taking its light from the sun, thus becoming a representative of the sun at night. Like a calipha, a deputy for people , in darkness to be guided by his light. That is why Allah said,

إِنِّي جَاعِلٌ فِي الأَرْضِ خَلِيفَةً

“innee ja’ilun fil ardi khalipha” - "I will create a vicegerent on earth." [2:30]
That means, “I am sending him that life-source to make the earth alive.” And Allah is describing that process in Surat ash-Shams through the two verses. “Wash-shamsi idha jallaha, wal-qamari idha talaha.””

These two verses describes the whole structure of life. There is one main source, and there is his representative. The representative takes from the main source and is then dressed with what the main source is sending it to humanity. He then disperses it to those around him. All night you look at the moon and you will have no problem, but look at the sun for two minutes and you will become blind. No one can take directly from the sun.

هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاء وَالْقَمَرَ نُوراً

“Huwa alladhee ja`ala ash-shamsi diya`an wal qamara nuran.” – “It is He Who made the sun to be a shining glory and the moon to be a light (of beauty)...” [10:5]
He said, “He made the sun a source of energy,” diya. That is a hidden energy through which the constant explosions taking place within the sun generate its tremendous light. They say, “diya ash-shams,” and “nur al-qamr.” “Diya ash-shams” means the source of light whereas the nur is the light. Nur means the reflection of the light. It represents a messenger giving you guidance.

قَدْ جَاءكُم مِّنَ اللّهِ نُورٌ وَكِتَابٌ مُّبِينٌ

“Qad ja’akum min Allahi nurun wa kitaabun mubeen.” – “There hath come to you from Allah a (new) light and a perspicuous Book” [5:15] That nur is Muhammad (s); he is described as nur. All scholars agreed that “nur” here refers to Muhammad (s). s

So in the symbolism of a human being, what does the moon represent and what is the sun? The moon of each human being is the place of the heart. The body is a piece of flesh. So qamar is a piece of a planet with no life on it. The heart too, is a piece of flesh. What makes the heart function? It is the ruh. Thus the heart of the human being is described as the moon. The ruh is described as the sun, the source of its energy and life. When you are able to make the ruh dominate the heart, then you will become a reflector of light. At that time the heart begins to reflect light and knowledge. When you make the heart dominate the ruh by covering it with the worldly life, that ruh is compressed and is repressed so it can no longer appear. Under the pressure of bad desires the heart’s light fades. Thus the heart is the seat of good desires and bad desires. If one allows the bad desires to control the heart, the light of the heart is extinguished, the fountain of knowledge stops flowing and one become attached to dunya.

When you put the evil desires of the heart down and promote the ruh, then just as the sun dominates the entire sky when it appears, so too will every cell of your body begin reflecting light to humanity. That is how the Sahaba were able to attract people around the world in masses. Because they were speaking form ruh. That light which they reflect thru their bodies which they take form the main source of energy is enough to change the hearts of people immediately.

Like laser light. Many sickness are healed with laser. If you keep that light of the laser, without using it, it is there, when you open it up to sick people it will heal them. You don’t need to talk. Only send that light it will take all these sicknesses away. You don’t need surgery. Only that light goes and it will work. That is what Allah swt is saying, wash-shams wa duhaaha. With its splendor, from the ocean of power, what it is going to do to humanity when I dress them and bless them and make them calipha on earth, that earth means their physical bodies, to represent and reflect my light. That is why there are not many moons, there is only one. No two moons. Where we are living is only one moon. So there is only one Prophet, the seal of the Messengers, who can inherit that light and give. You can take from that but you are not the moon, he is the moon.
As we said, as the moon follows the sun, “as the moon when she follows him,” so too must the moon of the heart follow the spirit and the soul in order to take from its light in order to reflect anywhere. If the moon of the heart, follows the ego, at that time, that heart will follow the darkness and fall completely in a dark situation and in that situation there is no light and that person will be enveloped in darkness.

Awliyaullah said, “inna as-shamsan ayyatan lil haqiqat il-ilahiyya” the sun is the sign of the Heavenly Lordly perfected perfection. The sun describes, it symbolizes the sign of the reality of the Lord of Heavens, where it represents the highest perfected perfection, where there is no greater perfection above the sun with its splendor, when it rises and dominates the heavens. That means that during the day everything disappears, except that reality. The meaning of that, is there is no reality existing except Allah. Everything else is vanishing in His Presence. No one can raise his head. That is what is meant, “By the sun and his splendor.” Allah swt is describing the reality of that attribute of Qudra, Power. One of His Attributes is the Bahr al-qudra, from which everything came out. He is describing one name only - a single name.

As for the moon, “wal-qamaru ayyatan lil-haqiqat il-insaniyya al-akmali al-kamali,” it represents the sign of the reality of humanity’s perfection of its perfection. That is why the moon represents the Holy Prophet (s), in his perfection. And the sun represents the bahr al-qudra of Allah swt.

Since the moon was created, until Judgment Day, it is the center of focus of concentration on something. The moon is the focus of the realities that the sun is dressing it with, to make the moon to reflect that light out to humanity in its darkness. So it represents, since it was created until Judgment Day, the moon is in every time, every century and in every moment, reflecting the light of the sun. That means the Prophet (s) is always the focus and center of Allah’s blessings and of Allah’s dressing him in every century and every moment, accompanying mankind until Judgment Day. Not only from his time, but from the time of Adam (as). From that time, “kunta nabiyyin wa adam bayna al-ma’i wat-teen.” – “I was a Prophet when Adam was between water and clay.”

The first that thing That Allah created we my Light. He accompanied all creation that appeared on earth and he was the Seal of Messengers for them. Why does the moon come out at night? Not during the day. Because during the day, Allah is showing his power, which means, worship Me. But I sent a calipha to represent Me to show up in darkness. That means the Prophet (s) was sent to take darkness and bring light, to take devils away. That Is why the symbol of the moon Is only in darkness. You don’t see the symbol of the Prophet until you are in darkness, making sins.

That is why He said, “If you really love Allah follow me.” How do people follow the moon? They follow at night. If there is no moon you are lost at night. How do you find your direction. You cannot see. May Allah forgive us. May Allah support us.bi-hurmatil Fatiha.


Maulana Sheikh Muhammad Nazim Adil Al-Haqqani
Cyprus, April 02, 2003

Subhanaka! Subhanaka! Subhanak.

New pages. Unlimited pages. Everything that belongs to Allah Almighty is unlimited. If you can find a limit for numbers, you may speak a bit of Allah Almighty's grants. Therefore Allah Almighty says that if oceans were ink and trees were to be pens for writing, it would only be a tiny bit from heavenly knowledge that belongs to Allah Almighty, it (ink) would finish even if you would bring seven oceans instead of one ocean.

Even they would finish; but the knowledge that Allah Almighty is granting to the Seal of Prophets (saws), is not going to finish, because he is the only one speaking on behalf of Allah Almighty - the first one. Allah Almighty never addresses anyone else in His Divine Presence except the most honoured one among all creation, sayyedina Muhammad (saws). No one can approach the Divine Presence like the Seal of Prophets (saws). Allah Almighty first
created his soul, his illuminated soul, and it was 'nur'. And from that 'nur', Allah created! Everything was created from that 'nur'. No one and nothing can directly reach the essence of Allah Almighty. Nnothing can reach - it is impossible. Only through the Seal of Prophets - the summary and essence of whole creation is with him. It has been granted to him, and that grant is continuing without stopping, running, never ceasing or being
cut off, no!

A'udhu billahi mina-sh-shaitani-r-rajim, bismillahi-r-Rahmani-r-Rahim. La haula wa la quwatta illa billahi-l 'aliyyi-l 'adhim. Sultan-ul-Arifin Aba Yazid, may Allah bless him, (said) to keep with their zikr, to keep their remembrance, to try to be with the inheritors of the Seal of Prophets, to try that your soul is in the oceans of their holy
souls; because each one of them - Saints, the inheritors of the Seal of Prophets, those Grand Saints - has been granted oceans as well. But their oceans, even the oceans of all prophets and saints together, in comparison to that which has been granted to the Seal of Prophets, is just like the drop sticking to the tip of a needle when you dip it in an ocean. It is only that much in comparison. And all aulia and saints, particularly Grand
Saints, Grand Sheikhs, the ones in the first row, close to the Seal of Prophets, sayyedina Muhammad (saws), they are taking directly from him and they have been granted much more than others. And their souls are drinking from those oceans and are also becoming oceans. The soul of each one of them is like an ocean and only the Prophet (saws) knows what is in that ocean.

Allah knows everything; but through the station of creation, what had been granted to all prophets as well as grand prophets, Grand Aulia, Grand Sheikhs - they are first row inheritors of RasulAllah (saws)- only the Prophet (saws) knows.. And what is in everyone's ocean, they know, as well as the prophet (saws) knows.

Therefore, they have universes, 'awalim', creations in their oceans. And that creation is a grant from the Seal of Prophets. And his Lord's grant to him increases more and more, it does not remain the same. Allah Almighty says:" Oh my beloved servant! Waladayna mazeed! I am granting and it will never end. That, what I am granting to you it is never going to end" Therefore, whatever was granted to RasulAllah (saws) when he was with us, it is not the same now. Every second, in every breath, that grant is being doubled by Allah Almighty.

Therefore, when we say about Aba Yazid (r.a.): Keep aulias, try to be with them, even with their names and with their association. When we mention their names, an opening comes to us. It is not empty. The Prophet was saying that when we mention the good ones - Saints, Grand Saints, Prophets, Grand Prophets and the Seal of Prophets, 'tanzil-ur-Rahma', mercy from the mercy oceans comes on us. Therefore, 'manakib-ul-aulia'. The Holy Quran mentions
the names of prophets, because every time we mention their names, a lot of mercy from the mercy oceans comes on us. Therefore, it is repeated so many times (in the Quran) what happened to Bani Israel, the children of Israel, what happened to sayyedina Adam, what happened to sayyedina Nuh, what happened to sayyedina Ibrahim and to the other prophets. It is to take honour from them, to take from their 'nur', from their divine lights, to
come on you. And it is a preparation for you for your eternal life, because eternity can carry as much as you have been granted, without limits. Those who are on (are working for) eternal life and whose target is eternity, they may ask for more and more - unlimited. Just like an aeroplane flying - the more petrol we put in it, the longer it flies, never saying 'enough', no! As much as we put in it, it flies. And our souls in the Divine Presence - don't think they are stopping - are running, and running through innumerable
oceans. All of that belongs to eternity.

Therefore, it is an order - sohbet, association - you must keep in line (touch) with them directly. That runs through your real being. Don't think this is our real being. This is just a shadow of the real being. The real being, this world can't carry. Therefore archangel Gabriel (a.s) sometimes came in the form of a man, and we say Jibril (as) just came. Did he leave his station and come here? When he came to the Prophet, was his station
empty? Dis he come himself with his real being? How? It is just a representative (of his real being), as a shadow in the form of man. The real being never moves here or there from the Divine Presence. Never! "No ones eyes can look here or there!" Do you think that the real being of the Seal of Prophets was with us? How could this world carry it? The whole of creation would disappear if his real being came into existence here. No more creation, everything would disappear in his oceans, nothing would ever appear. But everything, through Divine Wisdom, has been arranged and programmed. No one knows how it is and how it can be, no! We are on our station and the Divine Address came first to RasulAllah and then to us. If the Prophet would not be the mediator, the Divine Revelation would burn everything on earth. [The Sheikh recites a verse from Sura Hashr]

"If We had caused this Qur'an to descend upon a mountain, thou (O Muhammad) verily hadst seen it humbled, rent asunder by the fear of Allah. Such similitudes coin We for mankind that haply they may reflect." Therefore, those no-mind ignorant people still say that sayyedina Muhammad (saws) was just like a postman - just bringing and delivering. Such
ignorance! It has now spread in the whole Islamic world, in the East and in the West. They don't understand the wisdom about the sending of sayyedina Muhammad and him being granted the holy Quran. Mountains can't carry (this weight); but only the heart of the most illuminated and most honoured one was able to carry the weight of Divine Revelation. How can you say that he is now finished, and we can be with Allah without Muhammad (saws)? What is this ignorance that we are in?

Therefore, so many troubles are coming on those people. Yes, it is a very deep ocean that we are trying to show to you; we cannot reach it. Aba Yazid - may Allah bless him, and may the lights from his ocean illuminate our hearts. Illuminated hearts, they are living hearts! Not illuminated ones, they are dead hearts, locked hearts. Therefore, the hearts of so many big scholars are locked. They don't understand what you say. Locked up!
Allah opens our hearts to His auliya. We are asking that when we speak about the aulia, that they grant us something according to our needs. Therefore, that is 'rabita' - connection from heart to heart. When you make 'rabita', those divine lights granted to that Wali, Grand Wali, or Nabi or Grand Nabi, or the Seal of Anbiya, run through you heart, and you are going to be illuminated.

When we look at the sky at night, we see illuminated stars; but there are also billions of stars that are not illuminated, because that 'nur' does not come on them. And it is similar with mankind as well. Heavenly beings are looking at mankind and seeing which ones of mankind are illuminated and are shining - just like we look at the shining stars in the sky. Therefore, 'rabita', connection, is the most important medium to reach heavenly lights. Those who deny this are cut off; no light comes to their hearts - finished. People are now therefore in darkness; because they don't have any connection to heavenly people or with the illuminated servants of Allah living in this world among us. They don't care, are not interested, and are happy to live in their darkness, in their dark 'dunya'. Just like night birds (bats) are happy to be in the darkness of night. They don't like to come out in the daytime, because they don't like light. And now, 99% of the people on earth
don't look for heavenly lights to be illuminated, and they are happy to be in the dark world, in a dark atmosphere. Therefore they are doing so many things, if they could only see, they would not do it. If their hearts were illuminated, they would not fight and quarrel and complain. They would be happy with that what has been grated to them from the Creator, the Lord of Heavens. But darkness is preventing and hindering them to reach that point; because they don't seek a connection to the spiritual world and with spirituality and heavenly beings on earth or in the heavens. That is the trouble. All of those who live in this dark atmosphere, without asking for a connection with heavenly beings, with their spiritual being, all of them are troublemakers.

People in this small country - no one recognizes this country - are saying, 80 million people in Turkey and 200,000 in North Cyprus, they are asking to join the group of European states. They think that when they are connected with the European Union, they should be happy, they think that their troubles are going to be finished and everything is going to be so smooth and beautiful. This is their biggest mistake and misunderstanding; because material (things) never gives people any rest or a good life; it never giving them a life of pleasure and enjoyment - 'hayat-ut-tayyib' - never! (It is the) same! If they become members of the EU, they would still have the same troubles, because they are carrying the same bacteria of illness with them. Although they might join the EU; but the same illness is with them - same atmosphere! Darkness (here), darkness (there)! The EU is never going to give them any light; they are not going to be illuminated. They might perhaps reach a mass of money, material things, but they will remain non-illuminated, finished. If the Iraqi problem finishes, another problem will arise, because the same illness is with the people - that they are refusing connection with an illuminated existence, with illuminated people. They are only running after darkness and dark people.

May Allah forgive me, and give us a good understanding, for this is an important point that nations must know. All nations have cut off their connection with heavenly beings, they deny them, they deny prophecy and sainthood, and everything belonging to Heavens, and they fall down into the dark world. Dark world; wherever they are running to, they will find only darkness and troubles.

Allah! Allah! Ya Rabb! Forgive us ya Rabb! We are asking for forgiveness and His blessings. For the honour of the most honoured one in His Divine Presence, the Prophet Muhammad (saws) - Fatiha.


Bismillah hir Rahman nir Raheem
O truly Muhammad, O you Mustafa You truly are Ahmad, you are Mujtaba; You Taha, you Yasin, you are Abthi, You ummi, you Makki, you Messenger true! The first and the last you, and you are the prince, You inward, you outward, you Prophet unique! The Hashmi Prophet, Quraishi are you, Whatever you say, God accepts it from you, And you are true lord of all the three worlds, The house of religion, it prospers through you, The angels are moth all, surrounding your light, The saints are the dust specks around you, the sun.....
(Nur i Mohammad SalalAllahu alaihi Wasalam)

(Ghawwasi's Dakhni version of the tale Saiful Muluk )

Light the world, too long in darkness,With Muhammad (saws)'s radiant name,
Iqbal

The gates of both worlds are opened for a happy life To everyone who lowers his heart before the name of the Prophet (saws) Qutubshahi king Mohammad Quli 1600 Deccan

excerpted from AND MOHAMMAD IS HIS MESSENGER by AnneMarie Schimmel

TONIGHT IS A VERY BLESSED NIGHT A VERY POWERFUL NIGHT OF THE 12TH OF RABI'AL AWWAL.
MAY ALL DOORS OF HEAVEN BE OPENED FOR YOU AND MAY ALL YOUR PRAYERS BE ANSWERED. MAY YOU HAVE THE LOVE OF PROPHET SALLALAHUALAIHI WASALAM AND MAY HIS LIGHT REMAIN WITH YOU. AMEEN SUM AMEEN.

Bismillah hir Rahman nir Raheem SallalAllahu Alaika Ya Rasul Allah Wasalam Alaika Ya Habib Allah. The folliwng is taken from Enclyclopedia of Islamic Doctrine "The Prophet" by Shaykh Muhammad Hisham Kabbani 2.12.Al -Hafiz Abu Al-Faraj Ibn Al-Jawzi Al- Hanbali on Ziyara

Ibn al-Jawzi writes in Muthir al-gharam al-sakin ila ashraf al-amakin 48
(48 Ibn al-Jawzi: Muthir al-gharam al-sakin ila ashraf-al-amakin (Cairo; Dar al-hadith, 1415/1995) p. 486 ---498)

2.12.1 Chapter on Visiting The Grave Of The Prophet SallalAllahu Alaihi Wasalam

He who visits the grave of Allah's Messenger should stand while visiting him in the most respectful manner possible, as if he were with him in his lifetime. Ibn Umar narrates that Allah's Messenger said, "He who performs pilgrimage then visits my grave after my death, is like those who visited me during my lifetime." 50 (50 see section on Nawwawi's Idah fi manasik al-hajj.)

Ibn Umar narrates, Allah Messenger said, "He who visits me in Medinah counting on his visit to me (muhtasiban), I will be his witness and intercessor on the Day of Judgement." 51 (51 Al-Mundhiri, al-Targhib wa al-tarhib 2:224; al-Bayhaqi, Shuab al-iman (#4157), Ibn Asakir, Mkhtasar tarikh dimashq 2:406; Tanzih al-sharia 2:176; Suyuti, al-Laali al-masnua 2:72; Tadhkirat al-mawduat (#75)...)

Ibn Abi Mulayka said, "Whoever wants to stand facing the Prophet SallalAllahu Alaihi Wasalam, let him position himself where the lamp which is located in the qibla at the grave is over his head." There is another mark that is more easily recognizable than the lamp, it is a brass nail on the wall. When someone stands beside it, the lamp would be over his head.

Ibn Abi Fudayk said, "I heard some people who lived during the same era, we heard that anyone who stands at the Prophet's grave and recites this verse, inna Allaha wa malaikatahu yusalluna ala al-nabi (33:56) and then says salla Allahu alaika ya Mohammad seventy times, an angel will call out to him, "May Allah send blessings on you, O So-and-So! No need of yours will go from hence unfulfilled." 52 (52Bayhaqi, Shuab al-iman #4169.)

It was related to us [with it's chain of transmission] that Kab al-Ahbar said, "Every dawn, seventy thousand angels descend and encircle the grave, flapping their wings, and invoking blessings on the Prophet SalallAllahu Alai hi Wasalam until it is evening time, whereupon they ascend, and an equal number descend and do the same. And this is so until the earth breaks open, whereupon he will come out among seventy thousand angels supporting him.53.(53 Ibn Asakir, Mukhtasar tarikh dimashq 2:407; Suyyuti form Ibn Mubarak in al-Khasias al-kubra; Ibn Abi al-Dunya 2:376; Ibn al-Najjar p 145; al-Bayhaq, Shuab al-iamn (#4170) from Wahbibn Munabbih.)

Umar ibn Abd al-Aziz used to send his courier from Sham with the message, "Convey my greetings to Allah's Messenger." 54 (54 Bayhaqi in Shuab al-iman (#4166), al-Samhudi, Wafa al-wafa p 1357, Ibn Jamaa in Hidayat al-salik)

Muslim Women's Coalition
Mawlud Series
On The Exalted Prophet SallalAllahu Alaihi Wasalam

Bismillah hir Rahman nir Raheem SallalAllahu Alaika Ya Rasul Allah Wasalam Alaika Ya Habib Allah.

The folliwng is taken from Enclyclopedia of Islamic Doctrine "The Prophet" by Shaykh Muhammad Hisham Kabbani

2.12.Al -Hafiz Abu Al-Faraj Ibn Al-Jawzi Al- Hanbali on Ziyara

Ibn al-Jawzi writes in Muthir al-gharam al-sakin ila ashraf al-amakin 48
(48 Ibn al-Jawzi: Muthir al-gharam al-sakin ila ashraf-al-amakin (Cairo; Dar al-hadith, 1415/1995) p. 486 498)

2.12.1 Chapter on Visiting The Grave Of The Prophet SallalAllahu Alaihi Wasalam

He who visits the grave of Allah's Messenger should stand while visiting him in the most respectful manner possible, as if he were with him in his lifetime. Ibn Umar narrates that Allah's Messenger said, "He who performs pilgrimage then visits my grave after my death, is like those who visited me during my lifetime." 50 (50 see section on Nawwawi's Idah fi manasik al-hajj.)

Ibn Umar narrates, Allah Messenger said, "He who visits me in Medinah counting on his visit to me (muhtasiban), I will be his witness and intercessor on the Day of Judgement." 51 (51 Al-Mundhiri, al-Targhib wa al-tarhib 2:224; al-Bayhaqi, Shu`ab al-iman (#4157), Ibn Asakir, Mukhtasar tarikh dimashq 2:406; Tanzih al-sharia 2:176; Suyuti, al-Laali al-masnua 2:72; Tadhkirat al-mawduat (#75)...)

Ibn Abi Mulayka said, "Whoever wants to stand facing the Prophet SallalAllahu Alaihi Wasalam, let him position himself where the lamp which is located in the qibla at the grave is over his head." There is another mark that is more easily recognizable than the lamp, it is a brass nail on the wall. When someone stands beside it, the lamp would be over his head.

Ibn Abi Fudayk said, "I heard some people who lived during the same era, we heard that anyone who stands at the Prophet's grave and recites this verse, inna Allaha wa malaikatahu yusalluna ala al-nabi (33:56) and then says salla Allahu alaika ya Mohammad seventy times, an angel will call out to him, "May Allah send blessings on you, O So-and-So! No need of yours will go from hence unfulfilled." 52 (52Bayhaqi, Shu`ab al-iman #4169.)

It was related to us [with it's chain of transmission] that Kab al-Ahbar said, "Every dawn, seventy thousand angels descend and encircle the grave, flapping their wings, and invoking blessings on the Prophet SalallAllahu Alai hi Wasalam until it is evening time, whereupon they ascend, and an equal number descend and do the same. And this is so until the earth breaks open, whereupon he will come out among seventy thousand angels supporting him.53. (53 Ibn Asakir, Mukhtasar tarikh dimashq 2:407; Suyyuti form Ibn Mubarak in al-Khasa'is al-kubra; Ibn Abi al-Dunya 2:376; Ibn al-Najjar p 145; al-Bayhaq, Shuab al-iman (#4170) from Wahb ibn Munabbih.)

Umar ibn Abd al-Aziz used to send his courier from Sham with the message, "Convey my greetings to Allah's Messenger." 54 (54 Bayhaqi in Shuab al-iman (#4166), al-Samhudi, Wafa al-wafa p 1357, Ibn Jamaa in Hidayat al-salik)


Bismillah hir Rahman nir Raheem SalallAllahu Alaika Ya Rasul Allah Wasalam Alaika Ya Habib Allah.

The following is taken from: Reliance of the Traveller
A classic manul of Islamic Sacred Law (u:/Jurisprudence)
Ahmed ibn Naqib al-Misri's works translated by Nuh Ha Mim Keller


"The present volume, 'Umdat al-salik [The Reliance Of The Traveller], represents one of the finest and most reliable short works in Shafi 'i jurisprudence, a school with perhaps fewer scholarly differences on rulings than others because its main resource is the recension of Imam Nawawi, the great thirteenth -century Shafi'i hadith scholar and jurisprudence who upgraded the work of previous generations in terms of the authenticity and application of hadith evidence."

Introduction pg vii (ROTT)

This book has the certification of Al-AZHAR Warrant of Sheikh Nuh 'Ali Salman of Jordan.
Warrant of Sheikh 'Abd Al-Wakil Durabi of Damascus Syria.

These documents testify the authenticity of the Translation/Commentary and Appendices as done by Nuh Ha Mim Keller on The Classic Manul of Islamic Sacred Law "Umdat al-Salik by Ahmad ibn Naqib al-Misri (d.769/1368).

pf 924 - 925
w33.0 The Friends Of Allah (Awliya') (from g5.7(4))
w33.1 Allah Most High says:

"Verily the friends of Allah, no fear shall be upon them, nor shall they sorrow, those who believe and are Godfearing. Great tidings are theirs in this life and the world to come. There is no changing the words of Allah, that is the supreme triumph" (Koran 10:62-64)

The Prophet (Allah bless him and give him peace) said: "Allah Most High says: 'He who is hostile to a friend (wali) of Mine I declare was against. My slave approaches Me with nothing more beloved to Me than what I have made obligatory for him, and My slave keeps drawing nearer to Me with voluntary works until I love him. And when I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he seizes, and his foot with which he walks. If he asks Me, i will surely give him, and if he seeks refuge in Me, I will surely protect him.'"

w.30.0 Miracles (Karamat) (from f15.2)

w30.1 (Nawawi:) Muslim orthodoxy affirms the existence of miracles vouchsafed to the friends of Allah (awliya', def:w33), and that they occur and exist throughout all eras of history, as is attested to by both rational eveidence and the explicits texts of verses of the Holy Koran and numerous prophetic hadiths. As for the Koranic verses, they include:
(1) the word of Allah Most High in the story of Maryam,

Shake the trunk of the plam tree towards you, and it will let fall fresh ripe dates upon you' " (Koran 19:25) while Maryam a.s., by scholarly concensus was not a prophet (n: Qurtubi says, "By the word 'shake' Allah ordered her to jar the withered palm trunk, that she might behold another of His miracles in reviving the lifeless tree" (a-Jami' li ahkam al-Qur'an (Y117), 11.94));

(2) "Every time Zakariyya entered the Sanctuary, he found provision with her. he said, 'O Maryam, from whence has this come to you?' And she said, 'It is from Allah' " (Koran 3:37)

(n: Qurtubi says, "When Zakariyya used to enter where she was, he would find the fruits of wintertime with her in summer, and the fruits of summertime in winter, so he asked her, 'O Maryam, from whence has this come to you?' And she said, 'It is from Allah' " (al-Jami' li ahkam al-Qur'an (y117), 4.71));

(3) from the story of Sulayman's companion (N:who "possessed knowledge of the Book, " and instantly brought from afar the throne of the Queen of Sheba to Sulayman (upon whom be peace)), "... 'I will bring it to you before your glance returns to yourself' " (Koran 27:40) (n: Qurtubi says, "According to most Koranic commentators, he who possessed knowledge of the Book' was Asuf ibn Barkhiya of the Israelites, a siddiq (li. "one of great faith") who knew the greatest name of Allah, which if He is asked by it He gives, and if supplicated He answers (al-Jami' li ahkam al-Qur'an (y117,), 13.204));

(4) and finally, all the miraculous events that took place in the story of the People of the Cave (Koran 18), who by scholarly consensus were not prophets. As for the hadiths that furnish evidence of miracles, there are many such as:

(1) the hadith of the three people who took shelter in a cave, and when a great stone sealed off its entrance, each in turn made supplication to Allah, and the stone was moved aside for them, a hadith recorded in the Sahihs of Bukhari and Muslim;

(2) and the famous hadith recorded by Bukhari and others about the story of Khubayb al-Ansari (Allah be well pleased with him), a Companion of the Prophet (Allah bless him and give him peace), of whom Bint Harith said: "By Allah, I never saw a better prisoner than Khubayb. By Allah, one day I found him eating form a bunch of grapes in his hand, though he was manacled in irons and there was no fruit in all of Mecca."

The hadiths, narratives of the Companions, and accounts of the early and later Muslims on this subject are beyond number, and there is a sufficiency in those we have just mentioned (Bustan al-arifin (y104), 142-54.

These friends of Allah are the lovers of Allah and His beloved Rasul Allah Mohammad Mustafa SallalAllahu Alaihi Wasalam. There is not a single Sunnah that they leave of Prophet Mohammad Mustafa SallalAllahu Alaihi Wasalam. As is related by Hadrat Aisha (may Allah be pleased with her) that Prophet Mohammad SallalAllahu Alaihi Wasalam was not different from the Qur'an. He was also known as the walking Qur'an. He became the Message. Everything that our beloved Prophet did it was done in keeping with Allah's Sharia/Divine Law. These lovers of Allah who are known as servants of Allah and the servants of Rasul Allah SallalAllahu Alaihi Wasalam are sent to mankind to guide them to the beauty of the Qur'an to walk on the streight path...Siratul Mistaqeem....through the Sunnah. It is also note worthy that these Friends of Allah (may Allah be pleased with them all) help mankind to know themselves by distinguishing between the Truth and falsehood. The more we know ourselves the more we will know Allah and subsequently understand the beauty of Allah Subhan- a- Talla's ancient word the Holy Qur'an.

May Allah swt guide us to the Truth and separate us from batal/falsehood. Ameen.
May we instill His love and that of His beloved Mohammad SallalAllahu Alaihi Wasalam. Ameen. May He give us the sohbat/company of the Sidiqin/Truthful and their love. Ameen.
May we love the true inner qualities within us and that within others. Ameen.

Allah Allah, Allah Allah, Aziz Allah
Allah Allah, Allah Allah, Kareem Allah
Allah Allah, Allah Allah, Sultan Allah.
Ya Jalli Jallal hu!

Uzma Farooq

Bismillah hir Rahman Nir Raheem SallalAllahu Alaika Ya Rasul Allah Wasalam Alaika Ya Habib Allah

The following is taken from "And Muhammad is His Messenger"
The Veneration of the Prophet in Islamic Piety
by AnneMarie Schimmel

"In order to understand Muslim piety it is necessary to take into account the long history of the veneration of Muhammad (PBUH). Schimmel discusses aspects of his life, birth, marriage, and heavenly journey, all of which became subjects for religious devotions." (backcover)In the chapter "Mohammad The Beautiful Model" she writes:

The Prophet's Physical Beauty.


"Description of the physical beauty of the Prophet SallalAllahu Alaihi Wasalam are found scattered in early traditions. Among them, the story of Umm Ma'bad can serve as a proof for the Prophet's impressive presence." "For as the Prophet (SallalAllahu Alaihi Wasalam) was the most beautful of mankind in character, so he was the most handsome in his looks. The oldest descriptions in Tirmidhi's Kitab Shama'il al-Mustafa ( the one quoted here is by Ali r.a.) show him like this:

Muhammad SallalAllahu Alahi Wasalam was middle-sized, did not have lank or crisp hair, was not fat, had a white circular face, wide black eyes, and long eyelashes. When he walked, he walked as though he went down a declivity. He had the "seal of prophecy" between his shoulder blades....
He was bulky. His face shone like the moon in the night of full moon. He was taller than middling stature but shorter than conspicous tallness. He had thick, curly hair. The plaits of his hair were parted. His hair reached beyond the lobe of his ear. His complexion was azhar [bright, luminous]. Muhammad (SallalAllahu Alaihi Wasalam) had a wide forehead and fine, long, arched eyebrows which did not meet. Between his eyebrows there was a vein which distended when he was angry. The upper part of his nose was hooked; he was thick-bearded, had smooth cheeks, a strong mouth, and his teeth were set apart. He had thin hair on his chest. His neck was like the neck of an ivory statue, with purity of silver. Muhammad (SalallAllahu Alaihi Wasalam) was proportionate, stout, firm-gripped, even of belly and chest, broad-chested and broad-shoulder. 40

A special mark of the Prophet was the "seal of prophethood," which documented his position as the final herald of the Divine revelations (see Surah 33:40). The seal is described by all sources unanimously as a fleshy protuberance or kind of mole the size of a pigeon's egg, of blackish color with some yellow, which was located between his shoulders. It is said that the Christian monk Bahira' in Syria recognized young Muhammad (SallalAllahu Alaihi Wasalam) by this very mark as the promised last prophet, ..."

The Prophet (SallalAllahu Alaihi Wasalam)'s hands are described as cool and fragrant, "cooler than ice and softer than silk," and in all traditions the fragrance that exuded from him is duly emphasized. Some of the women close to him allegedly collected his prespiration to use as perfume. 41

Bismillah hir Rahman nir Raheem SallalAllahu Alaika Ya Rasul Allah Wasalam Alaika Ya Habib Allah

The following is taken from: Muhammad SallalAllahu Alaihi Wasalam
The Messenger Of Islam by Hajjah Amina Adil
(wife of Mawlana Shaykh as-Sayyid Nazim Adil al-Haqqani, may Allah sanctify his secret)

Creation of the Light of Muhammad SallalAllahu Alaihi Wasalam

One day Ali, karam Allahu wajhahu, the cousin and son-in-law of the Holy Prophet SallalAllah Alaihi Wasalam asked, "O Muhammad, both my parents shall be my ransom, pray tell me what the Lord Almighty created before all other beings of creation?" this was his blissful reply: "Verily, before your Lord made any other thing, he created from His own Light the light of your Prophet SallalAllahu Alaihi Wasalam, and that light rested haithu mashAllah, where Allah willed it to rest. And at that time there existed aught else-not the Preserved Tablets, not the Pen, not the Heaven nor Hell, not the Angelic Host, not the heaven nor the earth; there was no sun, no moon, no star, no jinn nor man nor angel-none was yet created, only his Light.

Then Allah glorified be He. by divine decree willed the Creation to be. He therefore divided this Light into four parts. From the first part He created the Pen, from the second the Tablets, from the third the Divine Throne.

Now it has become known that when the Lord had created the Tablets and the Pen, the Pen has on it one hundred nodes, the distance between two nodes being that of two years wayfaring. The Lord then commanded the Pen to write, and the Pen asked, "Oh Lord, what shall I write?" The Lord said, "Write: la illaha illAllah, Muhammadan Rasulullah." Thereupon the Pen exclaimed, "Oh, what a beautiful, great name is that of Muhammad that it is to mention in one with Thy Hallowed Name, oh Lord."

The Lord then said, "Oh Pen, mind your manners! This name is the name of My Beloved, from his Light I have created the Throne and the Pen and the Tablets; you, too, are created from his Light. Had it not been for him, I would not have created a single thing." "


Bismillah hir Rahman nir Raheem SallalAllahu Alaika Ya Rasul Allah
Wasalam Alaika Ya Habib Allah.

The following is taken from AnneMarie Schimmel's
"AND MUHAMMAD IS HIS MESSENGER"
The Veneration of the Prophet in Islamic Piety pgs 45 & 46

The Prophet's Spiritual Beauty.

Muhammad (SallalAllahu Alaihi Wasalam) is considered, as we have already mentioned, the paragon of physical beauty. His face was, later poets often claimed, "the Koran copy, mushaf, of beauty," and the dark "down" on his cheeks the text of the sent-down revelation." 95 But this external beauty was but a mirror of his interior beauty, for God had created him perfect in nature and moral qualities, khalqan wa khulqan. When Aisha, his favorite young wife, was once asked about his character she simply stated: "His character was the Koran--he liked what the Koran liked, and grew angry when the Koran was angry. 96"

"God has elevated the dignity of His Prophet and granted him virtues, beautiful qualities and special prerogatives. He has praised his high dignity so overwhelmingly that neither tongue nor pen are sufficient [to describe him]. In His book He has clearly and openly demonstarted his high rank and praised him for his qualities of character and his noble habits. He asks His servants to attach themselves to him and to follow him obedienlty. It is God ----great is His Majesty!----who grants honor and grace, who purifies and refines, He that lauds and praises and grants a perfect recompense. . . He places before our eyes his noble nature, perfected and sublime in every respect. He grants him perfect virtue, praiseworthy qualities, noble habbits and numerous preferences. He supports his message with radiant miracles, clear proofs, and apparent signs. 97"

All reports speak of Muhammad (SallalAllahu Alaihi Wasalam)'s friendly, kindly but serious attitude and point out that he did not often laugh. (One fanous Prophetic tradition, frequently quoted by the early ascetics, says: "If you knew what I know you would cry much and laugh little.") However, he is also said to have had a most winning smile that never failed to enchant his followers, and Ghazzali even mentions his tendency to laugh. 99 His soft spoken humour is palpable from some early Islamic stories, such as the following:

"One day a little old woman came to him to ask whether old wretched women would also go to Paradise. 'No,' answered the Prophet, 'there are no old women in Paradise!' And then, looking at her grieved face, he continued with a smile: 'They will all be transformed in paradise for there, there is only one youthful age for all!' " 100

And his practical wisdom in dealing with his companions is nicely revealed in his remark to ABu Huraira, who had the habbit of visiting him too often: zur ghabban tazdid hubban, "Visit rarely, then you'll be loved more!" 101


Bismillah hir Rahman nir Raheem SallalAllahu Alaiha Ya Rasul Allah
Wasalam Alaika Ya Rasul Allah

w.35.1 Donating The Reward For Koran Recital To The Deceased (from g5.8, end)

1) Bokhari and Muslim relate that the Prophet (Allah bless him and give him peace) sacrificed two rams of predominately white color, one for himself and one for his Community (Ummah). The eveidence therein is that the Prophet (Allah bless him and give him peace) offered sacrifice animals and donated the reward to his Community, which includes both the living and the dead, both those who existed at his time and those who came after.

2) Annas relates that he said to the Prophet (Allah bles shim and give him peace): "O Messenger of Allah, we give in charity, perform the pilgrimage, and supplicate for our dead. Does this reach them?" He replied, "Yes, indeed it reaches them, and they rejoice therat just as one of you rejoices at the gift of tray of food."

3) The Prophet (Allah bless him and give him peace) said, "Whoever dies with an obligatory fast to perform, his responsible family member may fast it in his stead."

4) The Prophet (Allah bless him and give him peace) said, "Recite Ya Sin [Koran 36] over your dead."

5) Allah Mighty and Majestic has informed us that the angels ask forgiveness for believers, as He says, "The angels glorify their Lord with praise and ask forgiveness for their brethren who have preceded us in faith' " (Koran 59:10).

6) And the Prophet (Allah bless him and give him peace) used to supplicate for those he performed the funeral prayer over the evidence in all of the above being that supplication (du'a) are an act of worship, for the Prophet (Allah bles shim and give him peace) said, "Supplication is worship," while the above texts clearly show that supplication benefits others besides the one who makes them, even when the other does not ask for the supplication to be made for him.

The foregoing provides evidence that the deceased benefits from all types of worship, whether monetary or physical, since fasting, pilgrimage, supplications, and asking forgiveness are all physicall acts of worship, and Allah Most High conveys the benefit of them to the deceased and so it must also be with other works (Qada' al- 'ibadat wa al-niyaba (y114,), 400-403).


The above is taken from: Reliance of the Traveller
A classic manul of Islamic Sacred Law (u:/Jurisprudence)
Ahmed ibn Naqib al-Misri's works translated by Nuh Ha Mim Keller


"The present volume, 'Umdat al-salik [The Reliance Of The Traveller], represents one of the finest and most reliable short works in Shafi 'i jurisprudence, a school with perhaps fewer scholarly differences on rulings than others because its main resource is the recension of Imam Nawawi, the great thirteenth -century Shafi'i hadith scholar and jurisprudence who upgraded the work of previous generations in terms of the authenticity and application of hadith evidence."

Introduction pg vii (ROTT)
It has the certification of Al-AZHAR Warrant of Sheikh Nuh 'Ali Salman of Jordan.
Warrant of Sheikh 'Abd Al-Wakil Durabi of Damascus Syria.

These documents testify the authenticity of the Translation/Commentary and Appendices as done by Nuh Ha Mim Keller on The Classic Manul of Islamic Sacred Law "Umdat al-Salik by Ahmad ibn Naqib al-Misri (d.769/1368).

The Saints' Unveiling Of The Unseen

Kashf, or unveiling, consists, according to al-Sharif al Jurani's definition, of "apprehending, whether by vision or experience, the meanings and realities that pertain to the unseen."47 It is kind of intuitive knowledge or discovery that is examplified by Allah's friends, whose rank Allah extols with the affirmation: "Lo! Verily the Friends of Allah are those on whom fear comes not, nor do they grieve." (10:62)

Many sayings of the Prophet SallalAllahu Alaihi Wasalam discuss the various types and ranks of the saints. 48 These are other types of perfected individuals form the khawass, or elite of the pious, whom Allah also calls the siddiqin (saints, literally "very truthful ones"). They rank directly after the prophets and before the martyrs in the verse: "Whoso obey Allah and the Messenger, they are with those unto whom Allah has shown favor, of the prophets and the saints and the martyrs and the righteous. The best of company are they!" (4:69)

Their position in relation to Allah on the Day of Judgement is described as an object of desire for even the prophets, in the following sound hadith of the Prophet SalallAllahu Alaihi Wasalam realted by Umar and others: 49. When the Prophet SalallAllahu Alaihi Wasalam finished his prayers he turned to face the people and said, "O people! Listen to this, understand it, and know it. Allah has servants who are neither prophets nor martyrs and whom the prophets and martyrs yearn to be like, due to their seat and proximity in relation to Allah." One of the Bedouin Arabs who came from among the most isolated of people twisted his hand at the prophet and said, "O Messenger of Allah! People from humnakind who are neither prophets nor martyrs and yet the prophet and the martyrs yearn to be like them due to their seat in relation to Allah?! Describe them for us!"

The Prophet's face showed delight at the Bedouin's question and he said: They are of the strangers from this and that place. They frequent this or that tribe without belonging to them. They do not have family connections among themselves. They love one another for Allah's sake. They are pure intent towards one another. On the Day of Resurrection Allah will place for them pedestals of light upon which He will make them sit, and He will turn their faces and clothes into light. On the Day of Resurrection the people will be terrified but not those. They are Allah's friends upon whom fear comes not, nor do they grieve. 50

Another famous description of the characteristics of awliya was given by Ali ibn Talib, as related by Ibn al-Jawzi: They are fewest in number, but the greatest in rank before Allah. Through them Allah preserves His proofs until they bequeath it to those like them (before passing on) and plant it firmly in their hearts. By them knowledge has taken by assault the reality of things, so that they found easy what those given to comfort found hard, and found intimacy in what the ignorant found desolate. They accompanied the world with bodies whose spirits were attached to the highest regard (al-mahall al-ala). Ah, ah! how one yearns to see them! 51

The saints may attain higher levels of knowledge than either ordinary humankind or jinn. The first and foremost of saints are the prophets themselves. It is firmly established in the Qur'an that Allah bestows powers on friends who are not prophets. For example, the saint (wali) who was with Prophet Solomon (Alaihi Salam) and brought him the throne of Balqis (the Queen of Sheba) faster than blink of an eye, was characterized as "one who had knowledge of the Book:" "One with whom was knowledge of the Scripture said, I will bring it thee (O Solomon) before thy gaze returneth unto thee....(27:40) "

This reference is to Prophet Solomon's scribe, Asif ibn Barkhya who was, according to the Tafisr Ibn Abbas and the majority of the scholars, a non-prophet human being. One with whom was knowledge of the Scripture "i.e. an angel....or Gabriel....or al-Khidr or Asif ibn Barkhya, Solomon's scribe, which is the most correct, and the majority (jumhur) agrees upon it....52

Similarliy, al-Khidr, although considered as "one of Our slaves, unto whom We had given mercy from Us, and had taught knowledge from Our presence" (18:65)

47 Al-Sharif al-Jurjani, Kitab al-tarifat.
48 As Suyuti has shown in his collection of these sayings in his fatwa already mentioned entitled :al-Khabar al-dall ala wujjud al-qutb wa al-awtab wa al-nujuba wa al-abdal (The reports that indicate the existence of the pole, the pillars, the leaders, and the substitutes) in his Hawi li al-fatawi.

49 This is the narrations of Abu Malik al-Ashari from the Musnad of Imam Ahmad. 50 Haythami in Majma al-zawaid says, "Ahmad relates it, and Tabarani relates something similar, and the men in its chain of transmission have been declared trust worthy." Also related through several chains by Abu Dawud, Ahmad, Baghawi in Sharh al-sunna, al-Hakim in the Mustadrak, Ibn Askar, Ibn Abi al-Dunya in Kitab al-ikhwan, Ibn Jarir al-Tabari, Ibn Abi Hatim, Ibn Mardawayh, and others.

51 Ibn al-Jawzi, in the chapter devoted to Sayyidina Ali in Sifat al-Sawa.
52 Nasafi, Madarik, al-tanzil 27:40

Excerpted from Encyclopedia Of Islamic Doctrine.
"The Prophet" by Shaykh Hisham Kabbani.
PROPHET MOHAMMED (peace and blessings of Allah be upon him).


Bismillah hir rahman nir Raheem. In the name of Allah the most Compassionate and the most Merciful Some verses of the Qur'an on Mohammad (peace and blessings upon him)
Allah swt points to the character of Mohammad (peace be upon him) in the Qur'an:

And he speaketh not of his own desire. It is but a revelation revealed.53/3'4
Assuredly there hath come to you an apostle from amongst yourselves: heavy upon him is that which harasseth you, solicitious for you, and with the believers tender and merciful. 9/128. Command to obey the righteous Prophet and guide. Assuredly there hath been for you in the apostle of Allah an excellent pattern.33/21. And whatsoever th apostle giveth you, take, and whatsoever he forbiddeth you, refrain from.59/7. Whosoever obeyeth the apostle hath indeed obeyed Allah.4/80

And whosoever obeyeth Allah and His apostle, he had indeed achieved a mighty achievement.
33/71. And whosoever obeyeth Allah and the apostle, then those shall be with them whom Allah hath blessed ---from among the prophets, the saints, the martyrs, and the righteous. Excellent are these as a company! 4/69

Announcement of Prophethood

Say thou: this is my way: I call unto Allah resting upon an insight---I, and whosoever followeth me.12/108. Say thou as for me, my Lord hath guided me unto a straight path.
6/161. Say thou: if ye are wont to love Allah, then follow me, and Allah shall love you and forgive you your sins; And Allah is Forgiving and Merciful.3/31

Address to His beloved Prophet.

Yasin. By the Qur'an full of wisodm. Verily thou art of the sent ones, Upon the straight path. 36/1-4. O Prophet! verily We have sent thee a witness and a bearer of glad tidings and a warner. And a summoner unto Allah by his command and an illuminating lamp.
33/45,46. And We have not sent thee except as a mercy unto the worlds.21/107. And We have not sent thee save as a bearer of glad tidings and a warner unto all mankind;34/28
And We have upraised for thee thy renown.94/4

And presently thy Lord shall give unto thee so thou shalt be well pleased.93/5. And Allah hath sent down unto thee the Book and wisdom, and hath taught thee that which thou knowest not; and the grace of Allah on thee is ever mighty.4/113

Excerpted from: USWAI RASOOL E AKRAM (SALLAL LAHO ALAIHI WA SALLAM)
A complete code of life. How to live and how to die.
BY Maulana Dr. Mohammad Abdul Hai B.A., LL,B. (ALIG)
Khalifa e Hakimul Ummat, Hazrat Maulana Ashraf Ali Thanvi


Scattered Pearls

Blessings of Qur'an Sharif. The Holy Prophet SallaAllahu Alaihi Wasalam said, 'O Muslims! Recite the Qur'an regularly in your homes because the home in which the Qur'an is
not recited has no blessings" (Reported by Hazrat Anas and Hazrat Jabir Radi Allahu Anhum in Daraqutni)

Company of people of piety, "O Muslims! Sit with your elders, seek clarification from the
learned and keep contact with the wise." (Tabarani) Rasulullah SallalAllahu Alaihi Wasalam said, "A man follows the religion of his friend. So, consider carefully who you make your friend." (Reported by Hazrat Abu Hurairah Radi Allahu Anhu in Mishkat).

Rasulullah Salla Allahu Alaihi Wasalam said, "A man will be with those he loves." (Reported by Hazrat Ibn Masud Radi Allahu Anhu in Bukhari)

Weakening Covenants

Rasulullah Salla Allahu Alaihi Wasalam said that bloodshed increases amongst people who weaken covenants and the death rate increases amongst people who fornicate. (Abu Dawud)

Bad company
Rasulullah Salla Allahu Alaihi Wasalam said, "It is better to be lonely than to keep company with bad people. Sitting with people of piety is better than loneliness. Speaking what is good is better than silence and silence is btter than speaking ill." (Reported by Hazrat Abu Hurairah Radi Allahu Anhu in Hakim, Baihaqi)

The Beloved Prophet is Haadhir and Naadhir

Sending Salutations on the Prophet Muhammad (Peace be upon him)
When a believer sends salutations and praise on his beloved Prophet Muhammad (Peace and Blessings of Allah upon him), there are various ways in which his salutations reach the beloved Prophet Muhammad (Peace and Blessings of Allah upon him). I will mention only
six different ways in which our praise reaches the beloved Prophet Muhammad (Peace and Blessings of Allah upon him).

1. The Almighty Lord has appointed an Angel in the presence of the beloved Prophet Muhammad (Peace and Blessings of Allah upon him) whose sense of hearing is so vast that it hears all the voices of all creatures. This Angel is besides the beloved Prophet Muhammad
(Peace and Blessings of Allah upon him) and it will remain there until the Final Hour. It is the duty of this Angel to present to the Prophet the salutations of all believers who send praise.

2. Every believer has an Angel with him whose duty is to present the salutations of this believer to the beloved Prophet Muhammad (Peace and Blessings of Allah upon him).
3. There are some Angels who stroll al around the earth, and it is their responsibility to present to the beloved Prophet Muhammad (Peace and Blessings of Allah upon him) the salutations of the believers.

4. Every day the beloved Prophet Muhammad (Peace and Blessings of Allah upon him) is informed about the entire actions of all his followers, salutations is also including in this information. And therefore the beloved Prophet Muhammad (Peace and Blessings of Allah
upon him) is well aware of all the actions of all His devotees and followers.

5. Every Friday the entire salutations of all devotees is collected and presented to the beloved Prophet Muhammad (Peace and Blessings of Allah upon him). Whosoever has recited the most salutation becomes the closest to the beloved Prophet Muhammad (Peace and
Blessings of Allah upon him).

6. Almighty Allah (the Glorified) has granted beloved Prophet Muhammad (Peace and Blessings of Allah upon him) an outstanding ability to hear the salutations of all his devotees, wherever they may be. But there still remains wisdom why he has also appointed Angels to convey the salutations to the beloved Prophet Muhammad (Peace and Blessings of Allah upon him), just like the Almighty Allah (the Glorified) is well aware of all the actions of all his creatures, but Angels still present it in his elevated presence. He (the
Glorified) has arranged this system and He is truly well aware of the wisdom behind it.


Muhammad Khwaja al-Amkanaki, May Allah Sanctify His Soul


"O perfect, full Moon! The house of the heart is Thine! The intellect--which was once the master--has become thy slave and doorman. From the day of Alast ["Am I not"] the spirit has been drunk with Thee, though for a time it was distracted by water and clay.
Since the clay has now settled to the bottom, the water is clear--no more do I say, 'This is mine, that is Thine.'" (Rumi, Divan)

He was the Inheritor of the Secrets of the Prophet SAW peace be upon him and the Ultimate of the Preferred Saints. He was the Imam whose majestic position everyone acknowledged and whose blessings reached far and wide. He was born in Amkana, a village of Bukhara. He was raised by his father and his uncle. During his childhood he was well guided, until he became like one beneath an exalted dome, protected from every shame. He never discovered any good characteristic except he acquired it. He discarded even the smallest mistakes and errors. He never encountered a high station without encompassing it, nor a valuable secret without keeping it, nor a delicious spiritual taste without savoring it.

He followed his father like the sun on a bright day and like a full moon in a dark night. He sat on the Throne of Succession and he tried his best in lifting up the hearts of people. He wore the cloak of the Qutbs (Spiritual Poles) and every atom in this world, whether human or animal, plant or inanimate object, was supported by his spirituality. The light of his power enlightened the Way of this Order, so that his fame was spread far and wide, and people ran to him to receive his knowledge, to be guided by his light and be enlightened by his guidance. His door became the aim of every Knower and the Qiblah (Focus of Spiritual Attention) of the hearts of the Pious. He was dressed and decorated with the attributes of the Divine, attesting to his high position in the Heavenly Realm.

These are some of his blessed sayings: "Everyone must know that for the seeker to progress in this Tariqat, he must first sear into his heart the image of his Shaykh, until the traces of the heat of that connection become visible. He must direct that heat to the Essential, Universal Heart. This is the level of the heart in which exist the combined realities of all humanity and all creation, worldly and heavenly. Although there is no physical incarnation, all ancestors and eventually all creation exist in the Essential heart. The seeker must not be distracted by the details of the creation, but must direct the power of the Heart towards the One whose Reality encompasses everything. He must be free of any doubt regarding the manifestation of the One who is always Present, and must know that nothing exists except Allah, Almighty and Exalted. He must see with the Eye of Truth that all creation appears and exists through Allah alone."

"The demand of this Order is to direct yourself to the State of Erasure and Annihilation, which is the First State of Bewilderment. This will lead you to the State of Receiving the Pure Light of the Essence. In that state there will be no other element existing except that Pure Essence. Even the Names and the Attributes cannot exist in that State of the Pure Essence. The one who can reach the state of the Pure Essence is higher than the one who is in the State of the Names and Attributes." He died in 1016 H. He passed his secret to Shaykh Muayyidu-d-Din Muhammad al-Baqi (q).


Maulana Sheikh Muhammad Nazim Adil Al-Qubrusi Al-Haqqani
Cyprus, April 19, 2003

Au'dhu billahi mina-sh-shaitani-r-rajim. Bismillahi-r-Rahmani-r-Rahim. La haula wa la quwwata illa billahi-l-'aliyyi-l-'azim.

It is an association. It is a humble meeting. We are trying to reach perfection. Meded Ya Sultan-ul-Aulia! We are trying to be perfect ones. And the souls cannot reach perfection, till they are dressed with their physical dress and come on Earth. And through their 'tajaarib', experiments, they reach more perfection. Their perfection in the spiritual world is only partial and not complete. To reach completion, they need to come to Earth. As a man, or a murid , or an ordinary believer can't be perfect till he is
going to marry. Without marriage, a person is in half-perfection. And the second half is empty till that person marries and marriage completes man's perfection.

Therefore, our souls accept to be with a material being; to be with it and to come on Earth and to achieve their perfection. Complete perfection is going to be on Earth. Don't think that anyone who comes to this world - may he be a believer or an unbeliever, a good servant with good service or bad servant with bad actions - are going with empty hands, no! They must reach perfection. But some of them believe and act according to the Holy Commands of Allah Almighty - reaching the perfection they have been asked to reach in
the Divine Presence. Their situation is going to be like that of a sun, a bright sun or blazing moon, or shining stars. They are taking Lights according to their actions upon Heavenly Orders. The more they are taking, reaching those Lights, the more they reach perfection.

Those who take the most Lights in this life, they try to come into the Divine Presence first, because they can carry it - they would otherwise disappear. [Arabic ..] The Divine Lights may burn them. Therefore, first of all Prophets and after Prophets come the ones who follow them perfectly in their footsteps - the high degree Saints, Grand Sheikhs, are following them. If they don't take anything from here, from those Heavenly Lights that has
been sent through Prophets .

The Seal of Prophets (Peace be upon him), brought the Holy Words of the Holy Qur'an. Allah sent these to him through the Archangel Gabriel. Archangel Gabriel brought the Holy Words, which he had been ordered to bring, to Seal of Prophets Sayyedina Muhhamd (Peace be upon him). At the same time, Allah Almighty sent to His most honoured Prophet these Divine
Lights, 'Nuur'. Archangel Gabriel was not able to bring these Divine Lights. Even all other Angels and Heavenly beings were not able to bring that to the Seal of Prophets. Therefore, only Allah Almighty Himself, by His Divine Being, granted thise Divine Lights to His most honoured, most enlightened and most glorified servant.

Therefore, when Allah Almighty sent His revelations, the Holy Sura Maryam: "Kaaf, Haa, Yaa, 'Ain, Saad" This is the beginning of Sura Maryam. The Archangel Gabriel came and said 'Kaaf', and the most honoured one replied: "' I already know.." Gabriel then said, "'Haa", and the Prophet again said: " I know", and then: 'Yaa, 'Ain and Saad', and each time the Prophet replied: "I know!" The Archangel Gabriel was astonished and said: "O, most honoured one! I just brought this Revelation from the Almighty, how can you
say that you already know?" That is a sign that before the Archangel Gabriel brought the verses, RasulAllah (s a w s) had been granted (those Divine Lights) from the Divine Presence. If not, even the world could not have carried what he was bringing (The Qur'an).

Therefore, the identity of the most honoured one is that he is the most glorified one in creation. No one can is able to reach and to look; even the Archangel was astonished. Those are the Divine Lights that he received and he was granting from those Divine Lights, through the Holy Verses, to the believers - according to their spiritual powers and according to there certainty through believing.

Now so many Europeans recite the Holy Qur'an and are trying to give its meanings; yet they are not coming and embracing Islam. That means that their hearts are closed, that those Lights are not reaching their hearts; because their hearts are locked. And we are asking for those Lights and people now, according to their beliefs, are taking. If their hearts are locked up, they need an opening to reach those Divine Lights. Therefore they are coming
here. And some of them are unbelievers - locked up, the Lights don't reach them. And there must be an opening for them as well, beginning when they reach the end of their lives. The Archangel Isra'il tries for an opening. What happens? No one knows! But, there is a little opening. Then in the grave, other Angels come and try. They give them a shock, as if thunder were coming, to give that person an opening. If that is not enough, then they
will try on the Day of Resurrection. If it is still not enough, then an opening may come on the bridge of Sirat, over Hells. If there is no opening yet, then they must fall down - the biggest opening, and no one knows what will happen there.

If they don't reach those Lights for their perfection.- on Earth, so many things may happen to facilitate an opening. Allah Almighty never created anything without wisdom. "Rabbana ma khalaqta haaza batila", nothing has been created for nothing. Everything has created for something. Nothing has been created for nothing. And that man, coming here with his soul from the spiritual world, would just disappear without a meaning!? It is not true, that can't be! Therefore, they are dressed (with their physical
bodies) and they come, and they must take.

Some of them show that perfection. Others are closed, without an opening. An atom has huge a power in it; but till we make it explode, they think that there is nothing in it. When scientists break up an atom, only then does this huge power appear. What about man then? If he would 'open', what do you think there should be? If an atom can have such a huge power, you, a man, whom Allah designed and gave from His Divine Presence a secret that wasn't granted to Angels or even to Archangels!. What do you think!? Therefore, everyone from mankind is so valuable in the Divine Presence. And He is angry when mankind does not value this. He is getting angry with those who don't respecting His Creation. The most perfection among all Creation was granted to mankind, He designed them and granted them a secret power from His Divine Soul. Don't think it is going to be for nothing, that He created one for nothing!

Therefore, Divine Anger is coming upon people because they don't respect each other. That is the biggest sin. What Allah Almighty respects, we are disrespecting! Keep respect for each other, then peace will come to Earth. And He is very angry when people try to use 'weapons of mass destruction' - very angry, very angry! Before, they used to shoot and kill one by one; but now they try to kill thousands and hundreds of thousands just with one
weapon. Allah is getting very angry with them. Therefore we are seeing that Allah Almighty is making the patron state on Earth (U.S) to very keenly look for those weapons. "Where are those weapons?" Nothing else are they asking! And Heavenly Anger is coming on those who claim that they are trying to make an atomic bomb and nuclear weapons - they should be taken away!. Mass killing weapons! Nothing else the U.S is asking for.

In spite of the U.N, the U.S is saying "No! I am going to fight all states that keep those mass killing weapons, to take them away." And that is a clarification (cleaning?) for mankind - this is the time for Mehdi a.s. They are not asking for anything else, "Who is making such weapons? I must know. Before they use them and kill millions and hundreds of millions of people, I must get to them. Even if I am not speaking anything, it is not for he benefit of mankind on Earth. Therefore I am insisting and saying you have these
weapons. I must know if you have them or not. I am beginning from number 1. They have lost them or have hidden them; but now I am asking the others, where? Where are those weapons? I want to confirm the existence of those weapons in this home. Could be that the neighbours have them now and I am looking, where? Could be that the neighbours have got them, so I must look with the neighbours."

[Here Maulana mimics a dialogue, in his very typical manner]
[Knocking on wood] "Who is there?"

"I am here" "For what are you coming?" "I am coming to ask you something"
"What are you asking? We are innocent people sitting here, doing nothing"
"I am asking if you have weapons of mass destruction."
"We are such poor people, from where can we get such a thing?"
[Knocking] "Open the door, I must look"

"Ooooh! Never did we have such a thing! O People of the world, U.N! Please come and look at this person, coming and insisting to look. You know we are a small state and have nothing" "Ha Ha! Open the door, I must look" One after one, this is now coming and will not stop. Heavenly Anger is coming upon those devils and dragons and Satan's successors. Divine Anger is coming on them. Therefore, be with Allah!. Give respect to nations and to
mankind, If anyone works against mankind and puts their value under his feet, they should be taken away! No way! No way can they be saved! They should be taken away! Those who have been accused have disappeared now from the number 1 state (Iraq). The nation is still in existence, but those who put their nations under their feet, they have disappeared from number 1 (Iraq). Following it are number 2, number 3,number 4,5,6,7, and so on. Don't
worry! When Allah catches them, He will never leave them. It has begun - and Mehdi a.s must come!

For the honour of the Seal of Prophets; may Allah send him soon, soon, to save His servants from the dragons, so that Earth may be a part of Paradise - people only working for their Lord and for His glorification. Insha'Allah, we hope to be with them. For the honour of the most honoured one in the Divine Presence - Sayyedina Muhammad (s a w s) - Fatiha.


Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah. As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu.

Our Grandshaykh says "I am always surprised to hear peple say, when told about Hell, "O My Lord! Protect us from Hell. " They asked the wrong thing. They should say "O My Lord!Protect us from bad actions, & reasons that would lead us to Hell!". Don't fear Hell, but fear your bad actions!"

Follow in the path of him who has turned to me with love: Quran (Luqman,15) From the saying of Holy Prophet s.a.w, When Allah loves someone, he will put him in difficulties
"We ask to be no-one and nothing, for as long as we are someone, we are not complete" - Mawlana Shaykh Nazim Adil Al-Haqqani


Love of the Prophet PEACE BE UPON HIM
Shaykh Muhammad Hisham Kabbani
Islamic Educational Center, Fremont, January 27, 2003
[Began w/ an Introduction by host Professor Muhammad Ahmad]

Audhu billahi min ash-shaytan ir-rajeem Bismillah ir-rahman ir-raheem
Nawaytul-arba`een, nawaytul 'itikaaf, nawaytul khalwa, nawaytul `uzla, nawaytus salook, nawaytul riyaada lillahi ta`ala al-`adheem fee hadhal masjid.

It is an honor for me to come and listen to the advice, it is not a lecture, an advice from the Professor on the love of Sayyidina Muhammad (s). I really came to listen only. I am not feeling that I have to add anything, because when the love of the Prophet (s) comes, we must all feel burned in that love.

"Ya Sayyidi ya Rasulullah!" Just now I was hearing that in the advice that was being presented by the Professor. On the necessity, Dr. Professor Muhammad Qadri, to love the Prophet (s). There is no need to say professor or doctor, Muhammad Ahmad is enough of an honor. Alhamdulillah.

It is a fakhr to be named after Sayiddina Muhammad (s). We are not Wahabi, happy with the diploma we take from the university. Who cares for that? I heard that at the beginning, when this gathering first started, there were two people coming and listening. Since then it has been continously improving and now we are seeing hundreds of people here.
That shows you are on the right path. I was in Houston yesterday and I was giving an advice in Ghawth `Adham mosque. And masha-Allah, a lot of people from Tariqat al-Qadiriyya invited me to that big event and you could feel there that same feeling of love for the Prophet (s). Now to love the Prophet (s) is something that we have to feel in our hearts.

If we don't feel it and don't know it and don't learn it and don't practice it, then it is only by the tongue. That is why Shaykh Muhammad Ahmad Qadiri, mentioned a hadith of the Prophet (s), "la yuminu ahadakum hatta akunu ahaba ilaykum min walidihi wa waalihi wa an-naasi ijma`een." That means, "You will not achieve true belief until you love me; you have to love me more than you love your parents, yourself and your children and the whole of humanity." If we look at ourselves today, if our child is sick and you need to take him to a hospital, your life is disturbed. You cannot sleep one hour, without feeling, "My son" or "My daughter." You keep saying to yourself, "My son," or "My daughter" You have that feeling of taking care of that son or that daughter. That is the simple balance or scale that we can use to look at ourselves with. Is that love to the Prophet like the love of our children in our heart or not? If that does not exist, and I am sure it does not, then we have to improve it.

That is what Shaykh Muhammad Ahmad also mentioned that verse: "Qul in kuntum tuhiboon Allaha fat-tabi`oonee yuhbibkumullah wa yaghfir lakum dhunubakum." "Say: 'If ye do love Allah, Follow me: Allah will love you and forgive you your sins: For Allah is Oft-Forgiving, Most Merciful.'" [3:31] It is not the Prophet (s) who said it - it is Allah who said: "Ya Muhammad, say to them, 'If you love Allah, then follow me, Allah loves you.'" Who is that verse for? For everyone; for the Sahaba. I love the Prophet I hope, and everyone loves the Prophet (s). And the Sahaba loved the Prophet (s). So how am I going to love the Prophet when I need to see him and to follow him? How do I follow him if I don't see his footsteps.

So the Sahaba saw the footsteps of the Prophet (s) and he showed them the reality of how to follow. He took them by the hand and they moved, he was guiding them.
But that verse of the Holy Qur'an is for the whole Ummah, from its beginning to its end. That is giving a hidden meaning here. The Prophet (s) was with the Sahaba to guide them. That means the Prophet's presence must exist at all times for all the people, for mankind to follow. "Wa`alamu anna feekum Rasulullah." "Know that the Prophet is within you." [49:7] He did not say he is "baynakum", "among you", but He swt said, "feekum" - "in you." The Holy Qur'an is delicate in every letter and every sentence. If the Prophet (s) is in us, so then Allah is saying to us here, "where then is he now?" I was hearing an example of this [taps mike]. Are you hearing this? [yes] Why are you hearing it?

That is a voice. That tapping is creating a voice that has a wavelength and the wavelength moves all around space, throughout the universe, and never dies. Those who know physics, eng., know that. That wavelength is moving through space, so that when I tap, that wave moves through space - if you have a receiver you hear it and if you don't you do not hear it. We are hearing from billions of years, voices coming from the universe, because we have big receivers, we are hearing some thing and yet we are not able to hear something else, it is impossible. Every voice has to be heard if you have the right equipment, because waves move around the world.

When Sayiddina Muhammad (s) read the Holy Qur'an, that wave is ever-living and it does not end. If you want to take it from a Physics point of view. So if that voice is there, why can we not hear it? Because there is something wrong with our equipment. There is something wrong. What about the hadith, "ma zaala `abdee yataqaraba ilayya bin-nawaafil hatta uhibah. Fa idha ahbabtahu kuntu sama`ulladhee yasma`u bihi wa basarahulladhee yubsiru bihi, wa yadahulladhee yubtishu bihi wa lisanahulladhee yatakallama bih." "My servant does not cease to approach Me through voluntary worship until I will love him. When I love him, I will become the ears with which he hears, the eyes with which he sees the hand with which he acts and the tongue with which he speaks."

A servant approaches through voluntary worship until I love him, as Shaykh Muhammad Ahmad Mahmoud Qadiri, [add that] said that love of Sayiddina Muhammad is important. The Sahaba, from love of the Prophet, they did listened to the Prophet and said, "Yes, Ya Rasulullah, we accept whatever you said." The munafiqeen (hypocrites) tried to create doubts. But the Sahaba said, "na`m sadaqta ya Rasulullah!" on the night of Ascension. But that love is important. It comes about not through obligations, but He said, "ma zaala `abdee yataqaraba ilayya bi-nawaafil hatta uhibah" - through voluntary worship.

Is that obligation in Qur'an, came in heavens or the Prophet did it himself out of love. Out of love the Prophet (s) did it. The obligations, you have to do, you are forced, if not you go to jahannam. It is an obligation, you cannot reach to love of Allah through it. Voluntary worship, there is a way out of it, because if you don't do it you will still go to paradise. But you will not be in that situation mentioned in that hadith. That means if the servant loves Me through Muhammad, by means of nawafil, voluntary worship, then I will love him, it is a reciprocal relationship. It has to be from you first, because Allah already loves His servant. But you have to put your plug, your wire and make the connection from your side.

Then what happens. The hadith "kuntu sama`ulladhee yasma`u bih" That means, "I will give him a special receiver to hear, that he will hear only what that wali can hear." I am going to give him what people cannot hear? What can people not hear? You cannot hear, he cannot hear, . you will hear the voice that people cannot hear because they don't have that opening in their ears. He will give you from that attribute as-Sam`ee, as Sariya heard Sayyidina `Umar's voice from Sham. "O Sariya! Keep to the mountain," from Madina to Sham. Sariya was able to hear. Sayyidina `Umar (r) was able to hear and to see. So Sariya has an audio voice only. Sayyidina Umar has video and audio. That is technology from 1400 years ago, since the time of the Prophet (s). Then the hadith continues, "I will give him sight that he can see with, I will be the eyes which he can see with." At that time you have audio, video and TV. Then you can see the Prophet (s) - how he is moving, how he is speaking, how he is acting, and then you can follow. If you cannot see that, then follow those who can. Not everyone can do that, only a few can do that, only awliya can do that, like Sayyidina Abdul Qadir Jilani.

Even though you mentioned Ibn Taymiyya, I don't like to mention him except to show the Wahabis that your "master" was a slave at the door of Sayyidina Abdul Qadir al-Jilani, and he praised him in the book Fatawa ibn Taymiyya. Then you have audio, video, and that gives us the meaning that the prophet is always present, looking at you and seeing what you are doing. And if you are clever you will be able to see it. And if you are not, then follow one who is. That is an order in hadith, "in kuntum thalathah, fa-ameeru ahadakum" - "If you are three, make one your leader." That ameer must not be blind, he must not be an unintellectual person. He must be a person who can see the footsteps of the Prophet (s).
I heard this story from my Shaykh and his father and grandfather are from the Qadiri tariqat. He did a complete seclusion in the maqam of Sayyidina Abdul Qadir Jilani for one whole year.

One lady brought her son to Sayyidina Abdul Qadir Jilani and said, "Ya Sayiddi I know you are the Ghawth, and I know for the sake of the Prophet you give." She was a poor lady and she always attended the suhbat, and she would see all the mureeds, disciples, attending the subhat (advice) and dhikr. And in front of each one was a big chicken and they were eating. She said to herself, "Alhamdulillah, I am poor and Sayyidina Abdul Qadir is rich in both dunya and akhira. I will give my son to sit there. At least he will eat morning and evening." She said, "I want my son to be your mureed." He accepted. He was a very good-sized child. He told one mureed, Muhammad Ahmad, "Send him to the basement and give him the awrad for seclusion. And give him one piece of breads and olives to eat each day."
That lady came after one month and thought her son would be eating chicken. Then she saw the mureeds sitting and eating with perfect manners (adab); eating chicken.

She asked the Shaykh about her son. He said, "He is in basement eating special food." She was happy, as she thought since the mureeds are eating chicken, then probably he was eating beef. She went down and saw her son - he had become very slim. But he was sitting reciting, and light was emitting from his face. She came to him and said, "What is this?" He said, "That is what I am eating - a piece of bread." She went to Sayyidina Abdul Qadir Jilani (q), "I brought my son to be with you." As she spoke the Shaykh ordered his mureeds, "Eat." Each ate the chicken in front of him, not the pieces, but the entire chicken, with the bones. Then he said to her, "If you want your son to reach the level to eat the chicken with the bones, then he must go through tarbiyya - training." That tarbiyya is for raising and training the ego, which is the most difficult thing. That is what is needed. Al-Fatiha.


Allahumma salli 'ala Sayyidina Muhammadin nabi al-ummi wa 'ala Alihi wa Sahbihi wa sallim. Jumu`ah Mubarak. Follow in the path of him who has turned to me with love: Quran(Luqman,15)

From the saying of Holy Prophet s.a.w, When Allah loves someone, he will put him in difficulties "We ask to be no-one and nothing, for as long as we are someone, we are
not complete" - Mawlana Shaykh Nazim Adil Al-Haqqani


Thinking of Other Women in a Sexual Way… Turning to Allah, Repentance,
Seeking Sufficiency in the Halal, and Thanking Allah for His Blessings

Question: please advice what one can do if they think of other women in a sexual when they
are in the presence of their wife. any dua, ayats, surah, zikrs...

1. Thinking of women other than one’s wife in a sexual way is sinful and prohibited. [Ibn Abidin, below]
2. Thoughts that come to one are excused. However, thoughts that one dwells on and ‘fixes’ oneself to are sinful and prohibited. [Ibn Nujaym, below, 2nd article.]
3. Such thoughts normally come as a result of being involved in desire-related sins, such as looking at that which is unlawful. Thus, prevention entails leaving such sin.

4. The immediate solution is to:
a) Seek refuge to Allah from Shaytan, immediately. [By saying Au`dhu billahi min ash-shaytanir rajeem (‘I seek refuge in Allah from the accursed shaytan.’)
b) Repent [see details below] and seek Allah’s forgiveness [such as by saying Astaghfirullah (‘I seek Allah’s forgiveness’) wholeheartedly]
c) Thank Allah wholeheartedly for the blessing of having a wife. Bring to mind all the many positive qualities of your wife, and thank Allah for this blessing. Thank Him for the blessing of having a lawful companion, and a means of experiencing love and mercy.
Allah has promised that, “If you are thankful, we shall increase you.” (Qur’an, Surah Ibrahim, 7) Thus, if you are thankful for the blessing of marriage, Allah will increase it in baraka, and grant you its joys and fruits, including love, peace of heart and mind, and sufficiency.

And the Beloved of Allah (Allah bless him and give him peace) explained to us that the way to increase one’s love for one’s spouse is to focus on all their good points. If you seek the good, Allah increases you in it.

See articles below.

Make the dua the Messenger of Allah (Allah bless him and give him peace) gave us when seeking sufficiency in the halal from the haram, wholeheartedly and in a state of need. It is to say: ‘O Allah! Grant me sufficiency in what You have made lawful from what You have made unlawful. And make me free of need, through Your Bounty, of all besides You.’ [Tirmidhi and Ahmad]

اللَّهُمَّ اكْفِنِي بِحَلَالِكَ عَنْ حَرَامِكَ وَأَغْنِنِي بِفَضْلِكَ عَمَّنْ سِوَاكَ
[a sound recording of this is attached]

This dua is also extremely powerful in helping one fulfill one’s debts, for the Messenger of Allah (Allah bless him and give him peace) said, “If you had debts as high as Mount Seer, Allah would repay it on your behalf. Say…” [ibid.]

And Allah alone gives success. So ask Him!
Wassalam,Faraz Rabbani

Thinking Of Another In Bed

Question: I married through arranged marriage. But my spouse turned out to be an ugly man. I am not physically attracted to him. Can I think of someone else in bed?

In the Name of Allah, Most Compassionate, Most Merciful,
The fuqaha dealt with this issue. In short, it is not allowed and would be sinful.
Ibn Abidin said in his Radd al-Muhtar (“al-Hashiya”): “If one has intercourse with one’s wife, while thinking about a strange woman… Ibn al-Hajj al-Maliki said, [in his al-Madkhal], “It is unlawful, because it is a form of zina. Our scholars [=the Malikis] said that the one who takes a glass of water to drink from, and then brings to mind that it is wine, then it is unlawful for him to drink it.”

The principles of our school [=the Hanafi school] would indicate its impermissibility too, because thinking about that strange woman during intercourse is to actively think about sinning… and the author of Tabyin al-Maharim [a reliable Hanafi text about the lawful and prohibited] quoted Ibn al-Hajj al-Maliki and agreed with him.” [Radd al-Muhtar: 5: 372, summarized]

Alone gives success.Walaikum assalam,
Faraz Rabbani


Thinking of Sin & Determining to Sin
Thinking of sin is a sin. Thoughts of sins that come to one, but which one shunts aside are not sinful.

Can you clarify this please, for it would seem to make us accountable for our thoughts? Are we not accountable only for our actions? Since actions emanate from thoughts, then every action one does surely is preceded by some thought (generally, though they may be exceptions, such as an instinctive act one does), so the sin there is understandable. But not every thought leads to action, so why then the sin for the mere thought? Would not an unacted-upon-thought concerning something prohibited, be praiseworthy?

Ibn Abbas (Allah be pleased with them) reports that the Prophet (Allah bless him & give him peace) reported from Allah Most High that, “Verily, Allah has written the good and the bad, and then explained it. So whoever inclines to perform a good deed but does not perform it, Allah writes it for him as a complete good deed. Then, if he inclined towards it and actually performs it, Allah writes it for him as ten good deeds to seven hundred time, to many times over. And if he inclines towards a bad deed but does not perform it, Allah writes it for him as a complete good deed. If he inclined towards it and then performed it, Allah writes it as one bad deed.” [Bukhari, 6010 & Muslim, 187]

Imam Zayn al-Din Ibn Nujaym explained in his al-Ashbah wa al-Nadha’ir that: “The mere whisperings of the soul are not punished, unless one speaks or acts on them, as mentioned in the hadith in [Sahih] Muslim. The summary of what the scholars have discussed on this is that the thoughts of sin or good works that occur to the soul are of five levels:
1. The notion (hajis), which is that which occurs to it;
2. The thought (khatir), which is the notion going through it;
3. The whisperings of the soul (hadith al-nafs), which is the uncertainty is has as to whether to do something or not;
4. Inclination (hamm), which is to lean towards doing something;
5. Determination (`azm).

There is scholarly consensus that mere notions are not punished, for they are not from one’s actions… As for thoughts and whisperings of the soul, even though one could avoid them by negating the notion as soon as it occurs, they are, however, not taken to account because of the authentic hadiths related to them… As for inclination, it has been explained in the authentic hadiths that inclining towards a good dead leads to a good dead being written for one, though if one [merely] inclines to a bad deed this is not written…
As for determination, the scholars of verification hold that it is taken into account… It is mentioned in al-Bazzaziyya that, “If one inclined towards committing sin, this is not sinful, unless one fixed one’s determination on doing so. If one determined to do, one sins, but not the [complete] sin of the actual action…” [Ibn Nujaym, al-Ashbah wa’l Nadha’ir]

This corresponds to what Ibn Hajar al-Asqalani (Allah have mercy on him) explained in his Fath al-Bari, commenting upon the hadith of Ibn Abbas, and he stated that this was the position of Baqillani, and that Qadi Iyad stated that this was the position of the majority of the early Muslims and of the scholars.

And Allah alone gives success.Walaikum assalam,
Faraz Rabbani

Repentance, Talking About Past Sin, and Avoiding That Which Does Not Concern One

I am married very happily and my wife is very good to me. But before i was married (while engaged) i had physical relations with a woman for a month(never performed intercourse). now i regret it, i have asked for Allah's forgiveness and i still am, but i'm confused that should i tell my wife about it or not. If i do i'm sure she will leave me....as i cheated on her. please help me as i dont want to loose my wife yet be calm at heart.
thankyou.

Walaikum assalam,
Sins are wiped out by sincere repentance. However, if they relate to the rights of another, this right has to be returned. Killing is especially dangerous because taking the life of another is a wrong which cannot be returned in this life. As such, one’s repentance should be coupled with a true turning to Allah, lest the one killed demand requital on the Day of Judgment.

Talking About Sins

It is prohibited (haram) and sinful to talk about sins, whether current or past, except when there is a Shariah-countenanced reason. Even when such a reason exists, if it is possible to mention something general (such as not mentioning oneself or any particular type of sins) then mentioning specific sins would remain sinful. This is because it is:

(1) obligatory to avoid ‘vain talk’ [defined below] and
(2) obligatory to conceal one’s sins.

Imam Barkawi said in his al-Tariqa al-Muhammadiyya, “Talking about the vain is to talk about sins [K: one’s own or others’], such as talking about gatherings of drinking, or the fornicators, without there being a valid reasons. This is because it is revealing sin, whether one’s own or anothers, without a [K: religiously valid] reason.” [al-Bariqa al-Mahmudiyya Sharh al-Tariqa al-Muhammadiyya, 3: 224-225]

Abu Hurayra (Allah be pleased with him) reports that the Messenger of Allah (blessings and peace be upon him) said, “All my Community will be excused except those who are blatant. And it is from blatancy for one to perform an act at night and to wake up and tell something that they did such-and-such, while Allah had concealed it for them. They slept under the cover of Allah, and they rended Allah’s covering from themselves in the morning.” [Bukhari and Muslim]

What if I am asked whether I did such and such?

Given this, if someone asks one whether one used to do drink, for example, in the ‘bad old days,’ one cannot answer in the affirmative. Rather, one should answer by an indirect answer, like, “Why would any Muslim drink?” Or, “Alhamdulillah, Allah protected me from that,” intending that Allah protected one after one stopped. If such an indirect answer does not come to one’s mind, it would be permitted (or, rather, necessary) to lie and deny this.

Why?

The reason why it is so important not to talk about sin is because of what sin is: it is that which Allah hates, and may punish its doer for in the Hereafter. Sins go against the very purpose of the creation of humanity, which is to know and worship Allah. If you examine sins, all of them either entail or lead to social harms.

The Prophet (Allah bless him and give him peace) said, “Believers see their sins as if they were sitting at the foot of a mountain and feared that it may fall on them, while the corrupt see their sins as if they were a mere fly that flew by their nose.” [Bukhari and Muslim] Sins are something extremely grave. The believer fears even getting close to sinning, because of their firm belief, sincere devotion, and true love.

When people start talking about sins, they lose their gravity and people start thinking (even if only subconsciously) that it is not all that bad to sin. For example, if one missed praying Fajr, one must feel remorseful. This remorse would lead to repentance and a determination not to make the same mistakes again. However, if one went to the breakfast table, and everyone was talking ‘normally’ about how they didn’t get up for Fajr, this sin would feel less grave. Eventually, it would just be ‘the way things are.’

Taking Care of One’s Eyes and Ears

This is also why it is important to avoid seeing and hearing that which is not permitted. This is not only the obvious sins, but also reading and seeing things that may affect one’s beliefs or understanding of Islam.

We have been instructed by the Prophet (Allah bless him and give him peace) that, “From the excellence of a man’s islam is to leave that which does not concern him.” [A sound (hasan) hadith, transmitted by Tirmidhi and others]

The great Hanafi hadith expert, jurist, sufi, and expert in Qur’anic recitations, Mulla Ali al-Qari (Allah have mercy on him) mentioned in his expansive commentary on Mishkat al-Masabih: “The Messenger of Allah (Allah bless him and give him peace) said,
‘From the excellence of a man’s Islam is leaving that which does not concern him.’

That is, to leave that which is not important or befitting of him, whether in speech, actions, or thought. Thus, ‘the excellence of a man’s Islam’ is its perfection, such that one remains steadfast in the submission to the commands and prohibitions of Allah, and surrenders to His rulings in accordance to His destiny and decree (qada wa qadr). This is the sign of the heart having been expanded by the light of its Lord, and the descent of quietude (sakina) into the heart.

The reality of ‘that which does not concern him’ is that which is not needed for a worldly or next-worldly necessity, and dos not aide in attaining his Lord’s good pleasure, such that it is possible to life without it… This includes excess acts and unnecessary speech… This hadith may well be taken from Allah Most High’s saying, “And who shun all vain things.” [Qur’an, 23: 3 – f: vain things is ‘lagw’ is, which Imam Baydawi explains in his Tafsir as being: ‘that which does not concern them of speech and actions’]…

And it has been related in a Prophetic hadith that, “The people of the Garden will not remorse except for moments that passed them by without remembering Allah.” [Tabarani from our master Mu`adh (may Allah be pleased with him)]. So glad tidings to one who takes himself to account before he is taken to account!

Allah Most High has said, “O you who believe! Observe your duty to Allah. And let every soul look to that which it sends on before for the morrow. And observe your duty to Allah! Lo! Allah is Informed of what you do. And be not you as those who forgot Allah, therefore He caused them to forget their souls. Such are the wrongdoers.” (Qur’an, 59: 18)

Awza`i said, ‘`Umar ibn `Abd al-`Aziz wrote to us, ‘Whoever is frequent in remembering death is content with but a little of this world. And whoever counts his speech from his actions speaks little except in that which benefits him.’’ [Mulla Ali al-Qari, Mirqat al-Mafatih, 8: 585 #4840]

And Allah alone gives success.Wassalam,
Faraz Rabbani


What is Sincere Repentance?

How do you know if you are truly repentant? because i always feel bad for my sins & ask forgiveness - (all past sins) but then i think ''am i only saying im sorry soz i dnt go 2 hell or coz im really sorry 4 it??

Walaikum assalam,

Allah Most High says, "Turn towards Allah, O believers, every one of you, so that you may be successful." (24:31) And He says, "Ask your Lord for forgiveness and then turn in repentance to Him," (11:3) and He says, "O you who believe! Turn in sincere repentance to Allah." (66:8) The Prophet (Allah bless him & give him peace) said, “The one who repents from sin is like the one who never sinned.” [Ibn Maja (3240)] He also said, “Remorse is repentance.” [Ibn Maja (4242) and Ahmad (3387)]

Abu Hurayra (Allah be pleased with him) reported that the Messenger of Allah (Allah bless him and give him peace) said, "Allah will turn towards anyone who turns in repentance before the sun rises from the place it set." [Muslim]

Imam Barkawi, the great Ottoman Hanafi faqih, grammarian, and sufi, defined repentance (tawba) in his Tariqa al-Muhammadiyya as, “Going back from desire to sin, with the determination of not returning to it, in exaltation of Allah and out of fear of His punishment.” [al-Bariqa fi Sharh al-Tariqa, 3.139]

The Conditions for Repentance, The conditions for repentance are well known:
1. Leaving the sin;
2. Remorse over having committed the sin;
3. Resolve never to return to the sin;
4. (If it relates to the rights of another person, then to) Return the rights or property one wrongly took. [al-Bariqa fi Sharh al-Tariqa; Riyad al-Salihin] If these conditions are truly met, then one can expect one's sins to be forgiven. However, one has to be very careful about how sincere one is in fulfilling one's conditions. It is recommended to seek forgiveness a lot, and to repent every time the sin comes to one's mind.

If one keeps repeating the sin, then one should find the root cause(s) of the sin and eliminate them. For example, if one falls into a certain sin because of the company one keeps, then it would be necessary to either stop keeping their company, or to change the nature of one's relationship with them.

So, what is true repentance?

Ibn Hajar mentioned that Qurtubi quoted 23 different definitions of true repentance (al-tawba al-nasuh) in his tafsir. Ibn Hajar mentioned the most important of these:

1. Umar’s words (Allah be pleased with him) that it is, “To sin and then never to return to it.”
2. To hate the sin, and the seek forgiveness for it everytime it occurs to one, as Hasan al-Basri (Allah have mercy on him) said.
3. Qatada’s words (Allah have mercy on him), “To be genuine and truthful in one’s repentance,” which is what Imam Bukhari chose as the definition of true repentance in his chapter heading.
4. To have sincerity in one’s repentance.
5. To be concerned about one’s repentance not being accepted.
6. To be such that it does not need another repentance after it.
7. To be made out of fear and hope, and be accompanied by consistency in worship.
8. Like the seventh, but with the added condition that one desert those who assisted one in sin.
9. That one’s sin be between one’s eyes. [f: That is, one does not forget it.] [Ibn Hajar, Fath al-Bari]

Repetitive repentence?
Answered by Shaykh Gibril Haddad

Wa `alaykum as-Salam:
There are a couple of major sins which I can't stop doing. I repent..and then I end up doing it again. Again I build up the will power to stop..but again I end up commiting the sins. I can't seem to stop and i've got to the stage where i'm finding it harder to repent, incase I end up doing it again. Plus i'm lacking the will power.

What should I do
Allah Most High promised high levels to the repentent and He mentioned that the Throne-bearing angels make repentence for them also. And the Prophet, upon him peace, gave us glad tidings with regards to the believer's sins precisely because they lead to
repentence. Therefore continue to repent. Finding it harder to repent is because you still
trust in yourself and find it humiliating. This is what the ego hates and it is a good sign for redoubling repentence. A broken heart is better than a pleased one.

Sin or no sin we despair in ourselves: "The whole matter consists in seeing yourself as a disobedient servant without a single good deed" (Shaykh Ibrahim al-Dusuqi). Our hope is all taken up in Allah: {Say: O my servants who have transgressed against their souls. Despair not of the Mercy of Allah: for Allah forgives all sins: He is Oft-Forgiving,
Most Merciful} (39:53).

We should not divinize our sins. They have no power over us and millions of them can be erased in one instant of sincerity accepted by Allah. We should look for that instant. Where else than in repentence? It is our stairwell, if the angels were to envy us
it would be for that. Will power is built up by habit over time. Change your routine for a few weeks. Do something new and leave something out. One of the Shaykhs said, if it
is too hard to clear the garbage, build a bridge over it and move on. This is good advice.

Similarly, Salat over time bears the fruit described in the blessed verse: {Prayer restrains from shameful and unjust deeds} (29:45). In time, we should not get stuck forever at the station of weakness.

Invoke blessings on the Prophet together with saying Astaghfirullah x100 daily. Make it incumbent upon yourself to do "something special" for Allah Most High.

The Prophet, upon him peace, promised special help for the repentent sinners and so we should take him to witness and use his means just as we consult one for help over problems, or more. The key in this is to invoke much blessings on him at all times.

Ibn `Umar relates: I was sitting with the Prophet, Allah's blessings upon him, when Harmala ibn Zayd al-Ansari of the Banu Haritha tribe came to him. He sat in front of the Messenger of Allah, Peace be upon him, and said: "Messenger of Allah, belief is
here" - and he pointed to his tongue - "and hypocrisy is here" - and he pointed to his heart - "and I don't make dhikr of Allah except little." The Prophet remained silent. Harmala repeated his words, whereupon the Prophet seized Harmala's tongue by its
extremity and said: "O Allah, give him a truthful tongue and a thankful heart, and grant him to love me and to love those who love me, and turn his affairs towards good." Harmala said: "Messenger of Allah, have two brothers who are hypocrites; I was with them
just now. Shall I not point them out to you [so you will pray for them]?" The Prophet said: "Whoever comes to us in the way you have come, we shall ask forgiveness for them as we asked forgiveness for you; and whoever keeps to this path, Allah becomes his protector."

Abu Nu`aym narrated it in Hilyat al-Awliya. Ibn Hajar said in al-Isaba (2:2 #1659): "Its chain of transmission is acceptable and Ibn Mandah also narrated it. We have narrated the same through Abu al-Darda' in the Fawa'id of Hisham ibn `Ammar."

May Allah grant us the same four attributes he granted to that fortunate sinner and extend to us His protection against what we hate and fear.

Hajj Gibril GF Haddad
Repentance: Keep Erring, Do I Have To Tell?

Q: I keep falling flat on my face. I was not practicing, and used to have relationships with girls. Now, Alhamdulillah, I am practicing, but now and then I keep falling into the same old errors and… To protect myself, I have convinced my parents to let me marry. But do I have to tell the girl about this problem? It feels wrong not to tell her. And how do I deal with my situation, in general….

Walaikum assalam,

In the name of Allah, the inspirer of truth. All praise is to Allah, Most Merciful and Compassionate, and all blessings and peace to our Master Muhammad, his family, companions, and those who follow them.
1. To err is human. To repent is slavehood. To forgive is a Divine promise.
2. In such matters, one should cover oneself with the cover that Allah covered this matter with. There is absolutely no reason to tell the girl or her family about what happened. Even if asked point blank, “Have you ever xyz…?” the right answer, Islamically, is to say no.
3. You are absolutely right in marrying to save yourself from repeating such sin. However, you should have the highest of intentions in marriage, not simply to ‘shield’ yourself (which is a very noble intention, too). I would highly recommend that you read Imam Ghazali’s book on marriage (translated into English by Sidi Muhtar Holland and published by al-Baz Publications), Ustadha Hedaya Hartford’s excellent, Islamic Marriage book, and Ruqayya Waris Maqsood’s Muslim Marriage Guide.
4. The most important things when it comes to dealing with sin, along with repentance, are prevention and protection. If you do not do both, you may well fall into the same problems again, even after marriage.

As for prevention:

You should carefully break down how and why you fell into the sin. What were the causes? Was it something(s) you did? Was it the company you were keeping? If you can understand this, you can then take reasoned, intelligent steps towards avoiding falling into the same errors. As for protection:
a) You have to find good Muslims to keep the company of. Go out of your way to spend time with righteous, spiritually-inclined Muslims. Avoid being alone, as the devil preys on lonely souls;
b) Find weekly circles of learning and/or dhikr that you can attend. Knowledge and dhikr are light, and they dispel the darkness of lowly desires;
c) Read the Qur’an daily, without fail, even if only a couple of minutes. Whenever you come across verses that mention the good, stop and ask Allah for it, from the depths of your heart. Whever you come across verses that mention the bad, stop and seek protection from Allah from it, from the depths of your heart;
d) Get a sibha (prayer beads). Carry it with you at all times. Do dhikr with it, even if completely absent minded. Being absentminded during the remembrance of Allah is far superior than remaining absentminded from the dhikr of Allah. Dhikrs like la ilaha illa Allah and (especially) sending blessings on the Prophet (Allah bless him & give him peace) are especially effective. A short form of the latter is Allahumma Salli `ala Sayyidina Muhammadin wa Aalihi wa Sallim. [See the attached article about the meanings and reward of this.];

e) Above all, realize you absolute need for Allah Most High. If He had not guided you, you would not be Muslim. If He does not protect us, we are all lost. So turn to Allah in absolute need. After all, He has said, “Call upon Me; I will answer you.” And Allah alone gives success.

Wassalam, Faraz Rabbani.

How Does One Repent?

How does one make tauba? what does one do if he/she is unable to actually have tears while making tauba, does that mean it wasn't accepted? and what should a person do if he/she keeps repeating the sin even after sincere tauba everytime?

Four things are needed for repentance to be valid:
1. Leaving the sin;
2. Remorse over having committed the sin;
3. Resolve never to return to the sin;
4. (If it relates to the rights of another person, then to) Return the rights or property one wrongly took. If these conditions are truly met, then one can expect one's sins to be forgiven. However, one has to be very careful about how sincere one is in fulfilling one's conditions. It is recommended to seek forgiveness a lot, and to repent everytime the sin comes to one's mind.

If one keeps repeating the sin, then one should find the root cause(s) of the sin and eliminate them. For example, if one falls into a certain sin because of the company one keeps, then it would be necessary to either stop keeping their company, or to change the nature of one's relationship with them. Tears are a good sign of the second condition (remorse), but not in themselves necessary. It is recommended to perform ablutions, and pray two rakats of the repentance prayer. It is recommended to repent and seek forgiveness while prostrating during the prayer, in the final sitting after the tashahhud & blessings on the Prophet (Allah bless him & give him peace), and also after the prayer. It is best to make supplication with the Prophetic invocations, if one knows them, or with that which comes from your heart otherwise. Imam al-Nawawi (Allah have mercy on him) said in his hadith collection, Riyad al-Salihin, This is from Imam al-Nawawi's hadith collection, Riyad al-Salihin. Give it to your friend

2. Chapter on Repentance

Scholars say that it is s a duty to repent of every wrong action. If it is disobedience which occurs between a person and Allah and does not involve the right of another human being, repentance has three preconditions. The first is that one divest himself of disobedience. The second is that he regret doing it. The third is that he resolve not to ever return to it. If one of the three is lacking, then his repentance is not sound. If it involves to another human being, repentance has four preconditions: these three and that he discharges his duty to the other person. If it is money or the like, he pays it to him. If it is a hadd-punishment because of slander and the like it, he give shim power over him or seeks his pardon. If it is slander, he undoes it, He must repent of all wrong actions. If he repents of some of them, the people of truth say that his repentance of them is sound, but he still has the rest. There is much evidence in the Book, the Sunna and the consensus of the Community about the obligation to repent.

Allah Almighty says, "Turn towards Allah, O believers, every one of you, so that perhaps you will have success," (24:31) and the Almighty says, "Ask your Lord for forgiveness and then turn in repentance to Him," (11:3) and the Almighty says, "O you who believe! Turn in sincere repentance to Allah." (66:8)

13. Abu Hurayra said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'By Allah, I ask Allah's forgiveness and turn towards Him in repentance more than seventy times a day."
14. Al-Agharr ibn Yasar al-Muzani said that the Messenger of Allah, may Allah bless him and grant him peace, said, "O people! Turn in repentance towards Allah and ask His forgiveness. I turn towards Him a hundred times a day."[Muslim]

15. Abu Hamza Anas ibn Malik al-Ansari, the servant of the Messenger of Allah reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Allah is happier about the repentance of one His slaves than one of you would be about finding your camel which had strayed away from you in the middle of the desert."[Agreed upon]
In the variant of Muslim, "Allah has greater joy at the repentance of one His slaves when he turns towards Him than one of you would have over his mount, which, having escaped from him with his food and drink in the middle of the desert so that he has despaired of finding it and gone to a tree to lie down in its shade, suddenly appears standing by him while he is in that state, so that he takes its reins and then says out of the intensity of his joy, 'O Allah, You are my slave and I am Your Lord!' getting confused because of his intense joy.'"

16. From Abu Musa 'Abdullah ibn Qays al-Ash'ari is that the Prophet, may Allah bless him and grant him peace, said, "Allah Almighty will stretch out His hand during the night, turning towards the one who did wrong during the day, and stretch out His hand during the day, turning towards the one who did wrong during the night, until the day the sun rises from the place it set." [Muslim]

17. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Allah will turn towards anyone who turns in repentance before the time that the sun rises from the place it set." [Muslim]

18. Abu 'Abdu'r-Rahman 'Abdullah ibn 'Umar ibn al-Khattab said that the Prophet, may Allah bless him and grant him peace, said, "Allah the Mighty and Majestic accepts the repentance of His servant as long as long as his death-rattle has not begun." [At-Tirmidhi]

19. Zirr ibn Hubays said, "I went to Safwan ibn 'Assal to ask him about wiping over leather socks. He said, 'What has brought you, O Zirr?' I said, 'The search for knowledge.' He said, 'The angels lower their wings to anyone who seeks knowledge, out of pleasure at what he is seeking.' I said, 'I am troubled about wiping over leather socks after defecation and urination. You were one of the Companions of the Prophet, so I have come to ask you whether you heard him mention anything regarding that.' He said, 'Yes. He used to command us when we were travelling or journeying not to remove our leather socks for three days and nights except in the case of janaba. We were not to remove them on account of defecation, urination or sleep.' I said, 'Did you hear him mention anything about love?' He said, 'Yes.

Once we were with the Messenger of Allah, may Allah bless him and grant him peace, on a journey and, while we were in his presence, a bedouin with a loud voice called out to him, "O Muhammad!" The Messenger of Allah, may Allah bless him and grant him peace, answered him in a similarly loud voice, "Go ahead!" I said to him, "Bother you! Lower your voice! You are in the presence of the Prophet, may Allah bless him and grant him peace, and this is forbidden!" He retorted, "By Allah, I will not lower it!" The bedouin said, "Can a man love a people when he has not yet joined them?" The Prophet, may Allah bless him and grant him peace, said, "A man will be with the one he loves on the Day of Rising."' Safwan continued to relate to us until he mentioned a door in the West the span of whose breadth is or whose breadth it would take a rider forty or seventy years.'"
Sufyan, one its transmitters, said, "It is in the direction of Syria. Allah Almighty, on the day He created the heavens and the earth, created it to be open for repentance and it will not be locked until the sun rises from there." [at-Tirmidhi & others]

20. Abu Sa'id ibn Sa'd ibn Malik ibn Sinan al-Khudri reported that the Prophet of Allah, may Allah bless him and grant him peace, said, "Among those before you there was a man who killed ninety-nine people. He asked who was the most knowledgeable man in the world and was directed to a monk. He went to him and said that he had killed ninety-nine people and was repentance possible for him? The monk said, 'No,' so he killed him and made it a hundred. Then he again asked who was the most knowledgeable man on earth and was directed to a man of knowledge. He said that he had killed a hundred people, so was repentance possible for him? The man said, 'Yes, who can come between you and repentance? Go to such-and-such a land, where there are some people worshipping Allah Almighty. Worship Allah with them and do not return to your own country. It is an evil place.'

So he went and then, when he was half way there, he died. The angels of mercy and angels of punishment started to argue about him. The angels of mercy said, 'He came in repentance, turning with his heart to Allah Almighty.' The angels of punishment said, 'He has not done a single good action.' An angel came in a human form and they appointed him arbitrator between them. He said, 'Measure the distance between the two countries and whichever one he is nearer to, that is the one he belongs to.' They measured and found he was nearer to the land to which he was going, so the angels of mercy took him." [Agreed upon] In the variant in the Sahih, "He was a hand-span nearer to the virtuous land, so he was put among their people." In the variant in the Sahih, "Allah revealed to this country to distance itself and that one to come nearer. He said, 'Measure the distance between them,' and they found that he was nearer to the good one by a hand-span and he forgave him." In one variant, "He was nearer it by a short neck." …

3. Chapter on Steadfastness

Allah Almighty says, "O you who believe! Be steadfast; be supreme in steadfastness" (3:200), and the Almighty says, "We will test you with a certain amount of fear and hunger and loss of wealth and life and fruits. But give good news to the steadfast," (W2:154; H2:155) and the Almighty says, "The steadfast will be paid their wages in full without any reckoning." (W39:11; H39:10) The Almighty said, "But if someone is steadfast and forgives, that is the most resolute course to follow." (W42:40; H42:43) The Almighty says, "Seek help in steadfastness and the prayer. Allah is with the steadfast" (W2:152; H2:153) and the Almighty says, "We will test you until We know the true fighters among you and those who are steadfast" (W47:30; H47:31) The ayats about the command to be steadfast and the clarification of its excellence are numerous and well-known.

25. Abu Malik al-Harith ibn 'Asim al-Ash'ari reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Purity is half of belief. 'Praise be to Allah' fills up the balance, and 'Glory be to Allah and praise be to Allah' fills up everything between the heavens and the earth. The prayer is a light. Sadaqa is a proof. Steadfastness is an illumination. The Qur'an is a proof for you or against you. Everybody goes out and trades with his own self, either seting it free or destroying it." [Muslim]

26. Abu Sa'id Sa'd ibn Malik ibn Sinan al-Khudri said, "Some of the people of the Ansar asked for something from the Messenger of Allah, may Allah bless him and grant him peace, and he gave it to them. Then they asked him again and he gave to them until he had used up everything he had. He said, 'If I had anything more, I would not keep it from you. Whoever refrains, Allah will spare him from needing to ask. Whoever wants to be independent, Allah will make him so. Whoever shows fortitude, Allah will increase him in that. No one can be given any better and greater gift than fortitude.'" [Agreed upon]

27. Abu Yahya Suhayb ibn Sinan said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'What an extraordinary thing the business of the believer is! All of it is good for him. And that only applies to the believer. If good fortune is his lot, he is grateful and it is good for him. If something harmful happens to him, he is steadfast and that is good for him too.'" [Muslim]

28. Anas said, "When the Prophet, may Allah bless him and grant him peace, was very ill, the pain began to make him faint. Fatima said, 'Have you more pain, father?' He said, 'After today your father will suffer no more pain.' When he died, she said, 'Father, your Lord has answered your prayer. Father, the Garden of Firdaws is your shelter. Father, shall we announce your death to Jibril?' When he was buried, Fatima said, 'Are you happy to put dust on the Messenger of Allah, may Allah bless him and grant him peace?'" [al-Bukhari]


'Your ego, your God'
by Maulana Sheikh Nazim


Our egos are always asking to appear – to be seen. And tariqats ( the sufi way ) is asking to take away our egos. – to make them to be zero – to be of no value. Our egos are thinking that, “I may be – my value may be one trillion” The Prophet Joseph (peace be apon him) was looking in the mirror and thinking – “If I was a slave, what would they pay for me?” – he was so handsome ! He thought they would pay a lot for him, but when he said this, it was Allah Almighty’s divine Will to bring him to Egypt as a slave – his brothers selling him for only twenty pence. – very cheap! Our ego is always saying “I am that one” - we need to bring our egos back to zero. Satan gave himself only one value and he became a cursed one so what about the one who is giving himself millions or trillions?

If you feel you have something from knowledge, from intelligence, from beauty from wisdom, from money from power, from health, from children from property - you must know that all of them were given to you. Everything you may be proud of - you were given it. What you have been given – it can be taken away. The One who gave it He may take it back.– So don’t give yourself any value from what you have been given that belongs to Him not to you. And He may take everything from you, and then you will be zero. So before it is taken away - make yourself zero . When death comes everything you have been given is taken away . Before that day make yourself zero.

So I don’t like quarrelling among people - “I am that one .“ “I must do this” - “ No you must not do this” Everywhere try to make yourself zero.
Your ego will object saying “Can’t be zero” - Kick him - Kick him! Say “You have no manners to say that. Everything you have been given – you have been granted how can you say ‘This is for me?’”

Be humble ones and try to be thankful for Allah Almighty’s grant and try to know that every thing is a blessing from Allah Almighty to ourselves. And keep in your Lord’s service - that is important. We are doing this, we are doing that – not for the service of our egos - no we must be in our Lord’s service. The whole problem comes from this.Most people think that they are in the Lord’s service they think “Oh we are doing it for Allah” No ! you are doing it for your ego. You are doing it to reach – to ask Allah for Paradise. You are like a trading company. Working to reach something – for miraculous powers to reach from here to there – working for ego to enjoy himself in paradise; - all such is egoistic service.


‘Importance of Communal/Weekly Dhikr’
by Maulana Sheikh Nazim


Our Grandsheikh has said that if a person does not do a daily dhikr (a daily meditation, usually pronounced “zicker”) it is not going to damage his relationship with our tariqat (sufi path), he will still be in connection with our tariqat, but one who stops going to the once a week communal dhikr, he will be thrown away from tariqat.

If being lazy – not doing the daily practice it doesn’t matter, the awliya (saints) and our Sheikh will keep him in the tariqat; but one who is not attending a weekly dhikr, it maybe Friday night, may be Sunday night, may be Thursday night –the night doesn’t matter, but if he is not present at the weekly dhikr, he’s going to be thrown away.
Dhikr is a pillar, a tent pole, which keeps up the tent. If you take it, it falls down. The communal dhikr is the main pillar of our tariqat. Everyone must be present; if he is not there, he is not present in that city, or he is ill, or any obligation that prevents him attending - Don’t say, “I was working”! Take permission from your boss. Say, "Tonight I must be with my people for my Lord’s service. I can’t do anything else. – if you are throwing me away – I am not staying here. It is the Lord’s service tonight and I must be there.” You must go. Understand?


'On Dhikr' by Maulana Sheikh Nazim


"A spiritual exercise must be like clothing for the murid (student). It is a must natural and easy thing to wear suitable and well-fitted clothing – especially such a cloak of honour. But, if the exercise exceeds the capacity of the murid, it becomes like an excess burden of ill-fitting clothes that the murid can't wear. And so, if the exercise doesn't fit him, he must carry it around like a heavy bulky package: he will always be looking for a place where he can conveniently dump it or get rid of it." Sheikh Nazim al Haqqani
What The Qur'an Says About Dhikr-Allah Those men and women who engage much in Allah's praise. For them has Allah prepared forgiveness and a great reward. (33:35)
He is successful who purifies himself, and remembers the name of his Lord, and so prays. (87:14-15) Allah Ta'ala said in His Book: And mention the name of your Lord and devote yourself to Him with a complete devotion (73:8).

Those who believe, and whose hearts find comfort in the remembrance of Allah! Behold in the Remembrance of Allah do hearts find satisfaction. (13-28) O ye who believe let not your riches or your children divert you from the Remembrance of Allah if any act thus, the loss is their own. (63:9) Then do ye remember Me I will remember you. (2-152) Men whom neither traffic nor merchandise can divert from Remembrance of Allah nor from regular Salaat, nor from regular practice of Zakaat. (24-37) He who turns away from the remembrance of His Lord He will cause him to undergo a severe Penalty. (72-17)
Those who remember Allah while standing , sitting, and lying on their sides (3:191)
Tariqatuna as-suhbah, By Shaykh Hisham Kabbani an-Naqshbandi

"Tariqatuna as-suhbah wa-l khayru fi-l jama'iia" (Our path consists in association and the blessing or goodness which is to be found in connecting). Shah Naqshband Suhba means an Association or Gathering in which those gatheredare focussed on one point, one goal.
Some people think that they will not find any evil, or conflict in places like holy Mecca and that you will not witness such things in front of it [the Kaaba]. However, anyone who has visited these holy places can easily know that it is not the case at all that nothing of that sort happens there.Such holy places, maybe even more than other places, are bringing out these things that belong to a different world, not to the world of spirits, and angels but to the world of animals.

So when you enter, or are intending to begin to walk on such a path, the Sufi path, it does not matter that difficulties and problems occur. It only matters that for the first time you can know why it occurs and for what purpose. That is the difference. People are usually not suffering from what comes to them but they are suffering mostly from not understanding why it comes and for what purpose. Therefore, people who are trying to follow a spiritual path should understand. They must know that belonging to such a group does not automatically mean that they are safe from each other, because we know that one of Allah's ways, Glorified and Exalted be He,one of his most famous ways of testing his servants is to test them by putting them against each other. That happens in tariqah as well as outside but maybe in a way within tariqah that is more noticeable because one doesn't expect it. At the same time, one must understand it and learn to deal with it.

Again, what happens within tariqah is only an example for what happens everywhere but it is clearer there. Because we should be awake and not asleep when we are following a spiritual path. If we don't want to follow, we may sleep. Then it doesn't matter. But if we are trying to follow such a path, we should not sleep. It is not permitted. If it happens we should quickly try to wake up.

Sometimes, when we are speaking here, we are speaking in general concerning all people, coming from anywhere, going anywhere. Sometimes, there is something important that needs to be said about particular events, particular things, but whatever is said must be useful and helpful. We are not speaking here to impress people with knowledge. The purpose of 'suhbah' or speaking in suhbah lies in two things. One is to say something of benefit for people and that may be helpful for a particular situation for them and may be helpful in general, at the same time. The second purpose of speaking in suhbah is to ask Allah to bring about in those people who are truly listening and are awake and not sleeping, an opening in their heart, such that blessings may come upon them. That they may leave such a meeting with blessings from Allah, and his Prophet and the blessed Grandshaykhs of the tariqahtu n-Naqshbandiyya. That this blessing may come into their heart and it may help them in this way.

Now, we would like to say something about what it means to be in suhbah and what it means to leave it, or to violate the rules of suhbah. This is advice for everyone, in general, and for some people in particular. I am going to mention to you something from a our great grandshaykh Shaykh Umar al-Suhrawardi Awarif al Ma'arif. He is speaking about what it means when someone says: "I am a Sufi."

Many people in our days do not understand this anymore and so many people are judging and criticising and condemning without understanding.So, they may benefit from his words. But his words are just as important for those people who are following or are intending to follow a spiritual path, a Sufi path. There have been always in the tradition of Sufism, particular places where the Sufis lived. If you go to Konya, in Turkey, and visit the tomb of Mawlana Jalaluddin Rumi, may Allah sanctify his blessed secret, you will see that around the tomb there is a big house with many, many rooms. In those rooms his disciples and the disciples of other Shaykhs of the Mevlevi tariqah were living. That existed also in other turuq but not in all.

In the Naqshbandi tariqah, we are told by our Shaykhs that it is not the principle of this tariqah to build such houses. Why not? What is the wisdom behind this? What does this house stand for? It means that people who are following a spiritual path live together in a house. They are following particular rules which are the rules of this house. They are under the guidance of the master of the house. Such a house may have walls and a roof and a floor from stone but it is not necessary. That is only for people who need such walls and need such a roof, and need such stones in order to see where they are. Such houses were built and may again be built. However, for someone who understands what it means to live in a house, to stay together, and to follow the rules of the house, to walk on that spiritual path under the guidance of the owner of the house, he or she does not need such walls. Now, in the Naqshbandi tariqah, when we don't have such houses, or are not encouraged to have them, it does not mean that there are none. It means that its Shaykhs and its murids know, without having to be reminded by stones, that they are living in such a house. Our house is the tariqah. That house has rules for living with each other.

If someone does not follow the rules of the house, something is going to happen. Maybe, he is put outside for a while, maybe he is put him into a different room, or he is told: Go outside until you are permitted to come back. There is no household without rules. One must know them and obey them. The house of the Naqshbandiyya is called suhbah. That is its house. If you are in suhbah, you are in the Naqshbandiyya tariqah. If you are accepting the rules of suhbah, you are living in this house, under the eye and supervision of the Shaykh. If you are violating those rules, you are violating the rules of the house. We must, therefore, know them. It does not matter whether the house is a material thing or not. That is only necessary for people who need to understand through such things but not everybody needs it. A follower of the Naqshbandi tariqah should understand without them.
When we visit Mawlana Shaykh in Lefke, Cyprus, we see the guest house and the Shaykh's house. But don't think that when you leave Cyprus you are not in the Shaykh's house anymore. It doesn't matter where you are.That house is everywhere.

Now, what is said here by Shaykh Umar Suhrawardi's is about such people living in such houses. Maybe, you know that there are many meanings of the word tasawwuf or Sufi, and each one has some wisdom. Some say, it comes from suf, wool, or from the Arabic word for purity. Shaykh Umar Suhrawardi is saying here that the name comes from Ahl as-Suffa. When one says so, one must understand what it means: who were the Ahl as-Suffa and what does it mean for someone who is claiming to be a Sufi, and who is living under the name of those people. There is a saying of the Holy Prophet, saws: the souls are like armies gathered together, those who know each other, agree with each other. Those who do not know each other, disagree.

And there is a similar statement by Sayyidina Ali, may God bless hisface, "what you know, you love and what you are ignorant of, you hate." The prophet's hadith says the same:
Those who know each other, agree with each other, they are coming together, they are meeting, they are in suhbah. Those who do not know each other, disagree. Now, Shaykh Suhrawardi says: Through suhbah the Sufi's inner lives are brought together and their souls (anfaas) are kept in limits. Why? Because, being in suhbah, they are looking at each other, gazing at each other, in accordance with the hadith that the believer is a mirror to the believer. When in suhbah those people's eyes are upon each other. Everyone is the mirror of the other and thereby their souls are kept in limits. As Mawlana Shaykh Nazim said one day: the reason why we are sitting together is that it is a training of the bad side of our ego, our nafs al-lawwaama. Usually what our ugly self, our nafs likes most, is to be noticed, to stand out, to be different, to be someone, to be more.

However, as long as we are sitting together, nobody is more than another. Of course, sometimes that becomes too difficult, and then one or the other must appear. Even in such a suhbah (association), he must stand out. The purpose of suhbah is to keep the nafs in its limits. Whenever one of those people who is sitting in suhbah shows a trace of appearing, of wanting to appear, of wanting to stand out,he must be pulled back. For, standing out or wanting to appear occurs when the nafs wants to come out. The standing out comes from losing the 'now', hudur, presence. Presence here means Divine Presence. To be in Divine Presence does not mean to be somewhere else, on the moon. It means to be Now. Here. That must be learned, and it must be kept, and it must be practiced to always be now, in presence. When you lose the Now, the moment, the first thing that happens is that you must appear: 'I am here. You see me? Everybody noticing me? Yes? Everybody noticing what I am saying, and how I look?'

Whenever we are losing our dhikr, our remembrance, whenever we are disconnected for even a second, immediately the ego jumps up and wants to be noticed. Therefore, whenever the nafs of one of those people wants to be noticed, the others know that he has stepped out of the circle of suhbah. And he must be pulled back. It is is hard on our ego, not to be something particular, just to be one of many. The nafs is waiting for someone to lose that wakefulness so that it can quickly jump.

One of the most famous ways is to want to be noticed through anger and enmity towards others, even towards a brother or a sister of the tariqah. Never be too sure about yourself, never think that you are not doing things in order to be noticed. Who doesn't? How many of thing we say or do are not for that purpose? One, two? How many? What you say may be clothed or dressed in some 'deeper' interest, but ask yourself, or ask your heart why you are speaking or acting. Nobody is safe from their egos until they have reached the station of safety. Until that time, it may happen any moment and in much less than one second, faster than you think. Sometimes we are even surprised by ourselves, to find ourselves speaking and acting in such a way. We are saying,"Why am I doing that? Why am talking like this?" Thinking is too slow to catch up. The ego travels faster than thought! We try to understand and it has already happened. Therefore, more important than thinking is to be awake.

But what are we going to do? When the nafs of the Sufi steps into the foreground, wants to be noticed through anger and enmity towards a brother or a sister, being angry at another one, attacking someone (that is the most famous way of being noticed by criticizing, blaming, being angry), when that happens, when that nafs wants to be noticed, the duty of the accused or criticized brother, or sister, is to meet the soul of the one who opposes him with his heart. That is very important. When somebody attacks you or criticizes you from his selfish self, his ego, his nafs, do not oppose with your nafs, because when that happens you are at war. It is just going to burn. This is a rule everyone should listen to because we can use it anytime. When someone is criticizing or attacking you, from their nafs, meet him or her from your heart, not from your ego. Not shouting back, criticizing back. That does not help anything. It just throws both of you out.

If you are saying you are part of this suhbah, as long as you are in the house of suhbah, as long you are counting yourself as a follower of that spiritual path, know that this house has its rules. And whenever you meet a brother, or wherever you meet him, whenever that happens, first watch yourself. Do not try to jump or attack. When you are attacked or criticized by someone, by brothers or by sisters, do not hit back from your ego. You must meet the ego with your heart. Why? When you meet the nafs with the heart, it loses all ground under its feet. It doesn't know what to do. It is enchanted. But if you counter nafs with nafs, then war begins and protection from evil disappears, there is no more safety from each other and from evil. Allah says, "Fa idfa'billati hiyya ahsanu, fa idha alladhi baynaka wa baynahu 'adawatun ka annahu waliyun hamim. Wa ma yulaqaha illallathiina sabaru wa ma yulaqaha illa dhu hadhin adhim."

It means: send forth that which is the best to repel wrong and thenthe one between whom you and him is enmity, will become as if the bestof friends. And no one can accomplish that except those who believe inand no one can accmplish it except through great striving." God the Most Gracious spoke the Truth in that verse.That is the meaning of this verse. That is for such people. If you are not following tariqah and someone is doing something bad to you, it is not good manners to hit back, but one may, sometimes, to be allowed. But you are not allowed to do this, there is no permission for this. For you are travelling on a spiritual path. When you are saying that I am from Sufi people, then this verse applies to you. All of you or most of you who know Shaykh Nazim, do you realize how often he recites this verse? Push back something bad by something better. What is better? The heart is better than the nafs.

Sometimes, it also may happen that one of the two complains to the Shaykh. They have been shooting at each other for some time and then one of them says: Now we have to talk to Shaykh about it. Then the Shaykh is going to admonish one of them, but it really does not matter which one. Why? Because both are wrong. The Shaykh may admonish one of the two but he could choose either one of them, because it doesn't really matter. Both have broken the circle of suhbah. One by attacking in order to be appearing by standing out and the other one by answering to that attack from his ego, from his nafs.

This is a practical advice which is very important in general and in particular for some of us here. Those are the two main rules of behaviour for suhbah. Tariqatuna as-suhbah. Those are the rules of the followers of this tariqah. Those are the rules of all true Sufi people. Those people who are modeling their lives on Ahl- Suffa. This here too is a suhbah but it is not a suhbah only because we are sitting here on the floor. In order to be in suhbah you must fulfil the rules for suhbah. You could sit here in appearance and in reality be somewhere else. The point is to be here, to be with each other, to be under the eyes of your Shaykh. That is suhbah. Not only sitting here, sleeping, looking around, or playing. To be here with complete attention, to be awake.

The sufis are living in suhbah. Their life consists of suhbah. They all have the same goal, the same intention but they are in various states. Everybody is in different states but their states are 'tuned' to each other. When we are in suhbah don't say that I have different problems from that one, or my character is different from that one, or I hav come with different ideas from this one, don't think you are something by yourself. No. All those who are coming together in that suhbah, whatever their differences, are tuned to each other. The purpose of suhbah is to be with each other as Allah, s, has described it,
"Wa naz'ana ma fi sudurihim min ghillin ikhwaanan 'ala sururin mutaqaabiliina"
"We shall strip away all rancour that is in their breasts, as brothers they shall be upon couches set face to face." That is the purpose of suhbah. We shall strip away all rancour, all bad underground feeling that is in their breasts, and as brothers they shall be sitting upon couches face-to-face.

Shaykh Umar Suhrawardi comments: The face-to-face occurs when the hidden inner side and outer apparent side are the same. Yes, everyone looks at the other, everyone has an appearance, but that appearance, is it the same as what you are keeping inside? Or are you keeping something else inside? When you sit with someone, anywhere, in suhbah, and you have one side outside which is saying one thing and your inside is saying another thing, are you in suhbah? No. You are not sitting face to face because you have another face. One face turned here, another face turned somewhere else. One face turned friendly and another face which is in enmity. That is not suhbah. You are sitting face to face when the inner side, that which is hidden from the common people's view, is the same or alike to what is outside. There is no difference. Not two people sitting in front of me, one person only.

Then I am sitting face to face, and then we are in suhbah. When that doesn't happen, then that suhbah is broken. If, however, someone keeps in his breast a hidden feeling against a brother or a sister, then there is no face to face even when his face is turned towards the other. One face in this direction and another face in another direction and sitting in front of each other and talking about religion, sufism, and tarqia and I don't know what. You must understand and must not take these things too lightly and play around with them. Tariqatuna as-suhbah. You must be with each other, facing each other. Your inside like your outside, toward your brother or your sister.

The Ahl us Suffah, as the Qur'an tells us, were like this. That is one of the meanings of Ahl us-Suffah. They were open to each other, open with each other, without rancour: "For rancour and anger are brought about through love of dunya...". By love of dunya, not by love of akhira, not by love of Allah, not by love of religion, or by love of tariqah. If it occurs even between sufi-people, then it occurs for the same reason. It doesn't matter which words are used. We are talking about realities. If you are sitting in suhbah and this happens, that comes from love of dunya. If you feel anger, or some rancour against one of your brotjhers or sisters, this is from love of dunya. And it is not permitted for Sufi people, especially not for Naqshbandi people . "For rancour and anger are brought about through love of dunya, and love of dunyais the origin and source of all evil."

The people of suhbah are face to face, inside and outside, together in familiarity and love. They meet to speak together and to eat together, and in this way they hope to receive the blessing of their Lord. If they are following the rules of suhbah. If they are not following its rules, no blessing. It is reported that someone said to the Prophet, saws, "Rasul-Allah, we eat but our hunger is never stilled." He answered, "Maybe you eat separately. Come together, and remember Allah, and you will be blessed."
Bi hurmati l-Habibi, bi hurmatil Fatiha.

[for the sake of the Beloved of God, conclude by reading the Opening,first chapter of the Quran]

Questions:
S.M.: You said,"A believer (mu'min) is a mirror to his brother". In the path this is very important . It should be that I see myself through you. You see me...
Shaykh Hisham: When you look at me, do you see yourself?
S.M.: Well, that is what I was wondering about. And also, ...
Shaykh Hisham: Or do you see me?
S.M.: I see you!! (laughter) Shaykh Hisham: But you shouldn't see me, because I am just a mirror!
S.M.: That's what I want to say. To tell someone else what is wrong in him is part of being a mirror.
Shaykh Hisham: No! You don't have to say anything. You just have to look. You have to look. Or I have to look. A mirror doesn't speak. It just mirrors. Yes. I don't have to tell you anything. You just have to look at me to see yourself, adn so with everybody else. If I start to talk, and to say things to you, then you will get too interested in me... You are not seeing yourself anymore. If I am a mirror, and the hadith says, the "believers" are mirrors. Not anybody. We are imperfect mirrors. The shaykhs and the saints, they are true mirrors. They are perfect mirrors. Why? Because they are selfless. When you look at them, you only see yourself. If you are a believer. If you don't believe enough, you may even look at Mawlana Shaykh and not see yourself. That is the difference. The mirror does not have to criticize, to say something. It must just be there, clean, and reflect. Everybody knows, we know what we are doing, but we are too easily distracted and looking at other things, and they make us forget ourselves. But when you look at a believer, you cannot escape from yourself. He is just in front of you, because as Shaykh Suhrawardi was saying because his inside is like his outside. He doesn't try to hide. He is just still, in front of you, and you look and see. You see yourself. That's very important. You must also learn that what you see is not the other one, it is yourself. So,
again, don't criticize! Look at yourself.

S.M.: The faults that you see in the other are actually yours... Shaykh Hisham: Of course.
May it be of benefit. Please pray for us. excerpted from Pearls & Coral: The Path to the Divine Presence

HUU

I happened to be re-reading the chapter on Sheikh Abdul Khaliq al-Ghujdawani (Q) from Mawlana Sheikh Hisham's book History of the Saints of the Golden Chain and I noticed this passage, page 129, under the heading "Conscious Breathing" which It underscored the crucial importance of conscious breathing, as apposed to heedless breathing, and reminded me of your request.

The passage is quoted from Shaikh Abul Janab Najmuddin al-Kubra's book, Fawatih al-Jamal. In case you don't have Mawlana Shaikh Hisham's book on the Saints of the Golden chain, here is the passage in question. Hope it helps: "Dhikr is flowing in the body of every single living creature by the necessity of their breath-even without will-as a sign of obedience, which is part of their creation. Through their breathing, the sound of 'Huwa' of the Divine name of God is made with every exhalation and inhalation and it is a sign of the Unsen Essence serving the emphasize the Uniqueness of God. Therefore it is necessary to be present with that breathing, in order to realize the Essence of the Creator.

"The name of 'Allah' which encompasses the Ninety-Nine names and Attributes consists of four letters, alif, lam, lam and the same ha (Allah). The people of Sufism say that the Absolute Unseen Essence of God, Exalted and Almighty, is expressed by the last letter vowelized by the alif, 'Huwa.' The first lam is for the sake of identification. The second lam is for the sake of emphasis. Safeguarding your breath from heedlesness will lead you to complete Presence. Complete presence will lead you to complete vision.

Complete vision will kead you to complete manifestation of God's Ninety-Nine Names and Attributes. God leads you to the manifestation of his Ninety-Nine Names and Attributes and all his other Attributes, because it is said, 'Allah's Attributes are as numerous as the breaths of human beings.' It must be known by everyone that securing the breath from heedlessness is difficult for seekers. Therefore, they must safeguard it by seeking forgiveness, because seeking forgiveness will purify it and sanctify it and prepare the seeker for the real manifestation of God everywhere."

Best regards and ma'a-s Salaama.
Rachida Roberts
I'TIKAF 2003


Early in Medina, the Prophet (Peace and blessings be upon him) established the tradition of seeking refuge in the house of Allah during the last ten days of Ramadan; an act of worship known as i'tikaf. During these days the Prophet (Peace and blessings be upon him) would seclude himself in the masjid in order to fully devote himself to the remembrance of his Creator (SWT). Since then countless believers have followed in the footsteps of our beloved Messenger (Peace and blessings be upon him) seeking self-rectification and the attainment of new heights in their relationships with Allah (SWT). This Ramadan join such seekers by performing i'tikaf in your local masjid.

Insha'allah this year i'tikaf takes place from Saturday November 15, 2003 (Maghrib) to Monday November 24, 2003 (Tentative). During this time it is sunnah for men to remain in the masjid leaving only when absolutely necessary. Those who cannot spend the full ten days should seek to spend as much time in the masjid as possible during the last ten days of this great month. For sisters, i'tikaf is performed at home by remaining in an assigned area of the home and spending time in the remembrance of Allah (SWT). We are blessed to inform you of two annual i'tikaf programs listed below:


I'TIKAF WITH HUSAIN ABDUL SATTAR IN CHICAGO, ILLINOIS

Held annually at the Islamic Center of Chicago (5933 N. Lincoln Avenue, Chicago IL, 60659; 773.989.9330), this program features daily lessons conducted by Husain Abdul Sattar. This year's program is entitled, "The Garden of Salah" and will cover important legal and spiritual aspects of ritual prayer (salah). Insha'allah talks will be held twice daily after fajr and after tarawih prayers.

All are encouraged to participate for the entire 10-day period. However, those interested in attending for any length of time are more than welcome. A dedicated sisters section is present at the masjid, however; sister are not permitted to stay overnight in the masjid.


For more information about either of these events visit www.tasawwuf.org or contact us at info@tasawwuf.org

The Khatm al-Khawajkan
Answered by Mufti Muhammad ibn Adam al-Kawthari, www.daruliftaa.org

Question:
Can you give details about a prayer ceremony called “Khatm-e-Khajgaan” - its history, practise, benefits, sawaab, etc - and how to perform it?

Answer:
In the name of Allah, Most Compassionate, Most Merciful, The practise of a special type of group Dhikr known as Khatm al-Khawajkan [of the Naqshabandi spiritual path] is something that is permissible and experienced to be useful in removing difficulties and calamities, and helpful in the acceptance of supplication (dua).

It cannot be deemed as impermissible or Bid’a, for it only consists of the recitation of particular verses and supplications and sending blessings on the Messenger of Allah (Allah bless him & give him peace). All of which are permitted and established recitals from the Qur’an and Sunnah.

This specific method or order or its recitation is undoubtedly something that is not established directly through the Sunnah, but it was something that many great scholars and Imams found to be beneficial through the ages and eras. [However, as the following answer explains, such invocations fall under the general recommendation to perform dhikr, and are a ‘sunna’ from this perspective.] Similarly, the numeral specifications are also not specifically proven from the Sunnah. Again, it is something that was found beneficial through the experiences of many great servants of Allah Almighty.

Therefore, the following should be kept in mind with regards to this Dhikr:

a) The specific method of this Dhikr (Khatm al-Khawajkan) is not proven from the Sunnah. However, this is not claimed by those who practise it. It is, rather, something that was felt to be immensely beneficial by many great scholars of the Islamic science of tasawwuf out of their personal experience. As such, it cannot be deemed to be a specific Prophetic sunnah; rather, it is permissible and recommended, because it falls under the general sunna of performing dhikr and supplication.

b) The prescribing of certain numbers is also through experience, thus this also cannot be deemed as an established Prophetic sunnah; rather, it too is recommended for the abovementioned reasons.

c) Similarly, there is no legally-established and fixed reward for its recitation; thus, it is improper to fix a specific reward for it as if it were specifically established by Allah and His Messenger. Again, this is not the claim of those who practice it.

d) There is nothing wrong in regularly practising it or carrying this type of Dhikr at specific times, as long as it is not thought to be legally necessary such that those who do not are sinful or worthy of legal blame.

e) It is improper to firmly insist (israr) on others to take part in this type of Dhikr. If insistence takes place, or those who do not take part are considered to be sinful or blameworthy, then this insistence will fall into the category of innovation (bid`a).

In conclusion, the Dhikr of Khatm al-Khawajkan is permissible and praiseworthy in itself, for it only consists of the recitation of established things, such as Surah al-Inshirah.

It was prescribed by numerous great scholars, early and late, especially the masters of the science of tasawwuf. It was experienced by them to be immensely beneficial and helpful for the removing of calamities and the acceptance of Duas.

The method of this Dhikr

There is no exact method for this type of Dhikr, for (as you have seen that its method is not established through Sunnah) the experiences of different Masha’ikh differed from one another. This is the reason why one should abstain from regarding a specific method to be necessary.

Different Sufi orders (tariqas) have different ways and methods of carrying out this Dhikr. Below is one of the methods normally practiced by the Chishtiyya spiritual order:

1) Sending blessings and salutations (salat wa salam) on the Messenger of Allah (Allah bless him & give him peace),

2) Recitation of the Dhikr “la hawla wa la quwwata illa billah la malja’a wa la manja’a min Allah illa ilayh” 360 times,

3) Recitation of Surah al-Inshirah (alam nashrah) completely 360 times

4) One again, recitation of “la hawla wa la quwwata illa billah la malja’a wa la manja’a min Allah illa ilayh” 360 times,

5) Sending blessings and Salutations (salat wa salam) on the Messenger of Allah (Allah bless him & give him peace),

Thereafter one should supplicate to Allah Almighty (dua) and ask Him for all of one’s needs and the removing of difficulties and calamities. Note that, the number of 360 is not needed from every individual, rather when it is performed collectively, it is sufficient to reach 360 by the collective recitation. Other spiritual paths and scholars may implement it slightly differently.

And Allah knows best

Muhammad ibn Adam al-Kawthari Darul Iftaa, Leicester, UK www.daruliftaa.org


Film review THE MATRIX
Mawlana Syaikh Hisyam Kabbani


The Matrix is a graphically effective story of superficial existence and a triumph spiritual man over his wordly, lower form. Its little. a synonym for what is known in Arabic as dunya (material world), the Matrix represents the ultimate veil barring common man from his highest spiritual station of God-consciousness.

The Story take place in a universe in which computers are master of the human race, These human view themselves as thriving in apparently happy, creative, productive existences, unaware that their lives are virtual illusions created for the sole purpose of enslaving them as energy sources for a self-aware network of intelligence – The Matrix. A few humans, including “Morpheus” and “Trinity” have broken free from the snare of the Matrix, and seek to destiny it. They recruit “Neo”, the protagonist, along the way. What is truly remarkable is that the film depicts greatest Struggle, Jihad al Akbar – the search for one’s true identity, the search for truth itself – as its main focus.

Fundamental is embarking upon the spiritual quest is to travel with the aid of guide – one who experience, who know the pitfalls of the way and who can guide another safely to his destination. Says Hafidz,”Do not take a step on the path of love without a guide. I tried one hundreds times and failed,” Mawlana Rumi said,”Whoever travels without a guide needs two-hunderds years for a two-days journey.”

Awakened to the pursuit of selfawareness by strange circumstances breaking the pattern of his everyday existence, the film’s hero Neo sets off on a quest of several years looking for the guide who will lead him to the truth. With the words,”Be honest, He knows more than you can imagine,” Neo is finally introduced to Morpheus; a character who is calm, wise and completely balanced. Morpheus surprises Neo by speaking directly to his heart, revealing that he knows everything about him,”You may have spent the last three years looking for me, but I have spent my entire existence looking for you” Remeniscent of Allah’s Love for His servants described in holy tradition,”If a servant of Mine comes to Me walking.I go to him running,” These words serve to remind Neo that nothing happens by chance.He did not discover his guide. Rather he was destined to meet him before his ow n creation.

It is pre eternal Divine love, as represented by Morpheus’s love for Neo, which actually serves as catalyst for Neo’s own desire for love. So spoke Sayyidina Bayazid Bistami, a renowned saint and sixth grandshaykh of the Naqshbandi Sufi Way. “I thought that I remember Him, that I know Him, that I love Him, and that I seek Him, but when I reached Him, I saw that His remembrance of me preceded my remembrance of Him, that His knowledge of me preceded my knowledge of Him, that His Love towards me was more ancient than my love towards Him, and He sought me in order that I would begin to seek Him.” Rumi describing th e reality of searching the truth says it more suceinetly. “I never knew that God, too, desire us.”

“The World is a prison for the believers,”
~ Prophet Muhammad saw

Morpheus describes the matrix as “the world that has been pulled over your eyes to blind you the truth…a prison for your mind,” He gives Neo the opportunity to accept his guidance or to go back, saying,” All I’m offering is the truth – nothing more,” Neo then takes from Morpheus’s right hand a red pill – a disruptor program designed to help him find his real body and his true self.

This moment in the Film is reminiscent of bay’ah, wherein seekers traditionally take initation from a guide capable of leading them on their spiritual journey. The initial step must be based on trust, otherwise no progress can be made, and this was the practice of the Prophet saw and his succesors. Accepting Morpheus as his guide, Neo begin fantastic journey that leads him, ultimately, to himself.Follow those who ask of you no fee, and who are rightly guided [Holy Qur’an 36:21]

In the film, the character known as the Oracle symbolizes a grandshaykh. Her age is given “very old” and she is completely unassuming – living in the common world yet somehow not of it. This state is described in the Holy Quran as those “ whom neither merchandise nor selling diverts from rememberance of Allah..”[24:37] They are in a state where in although living int the worldof humankind, their hearts are immersed in the Divine Presence. The Prophet saw described this state, saying that troughout his life, he had “one face towards Allah and one face towards creation,” Shaykh Muhammad Hisham Kabbani explains this saying “ a friend of God must live in manner to benefits others, so as to be able to guide them.

Morpheus describes the Oracle saying “ She is a guide. She can help you find the path,” The path, in Arabic known as “tariqat”, is the essence of Sufi orders led by guiding shaykhs who remain immersed in this world solely for the benefit of seekers: to guide them to their destinies and their true selves. The Oracle tells Neo that “ The Matrix cannot tell you who you are,” meaning that one’s true identity cannot be discovered in the mundane world, and consequently those who attempt to identify themselves by its standards will feel a perpetual lack of fulfillment in their lives. Curiously, above her doorway hangs a sign in Latin declaring “Know Thyself” The Prophet saw said “if any would seek to know his Lord, let him first seek to know himself,”

Breaks one’s image in the mirror of the Guide

Troughout Sufi literature, the ‘container’ has often been used to symbolize the heart and its aspirations. Often the first duty of a Sufi Shaykh is to break the heart of his follower so that it may be emptied of all vain ambitions, and prepared to accept Divine Wisdom – pure and unadultered. Shaykh Hisham has said, “ You cannot bring a full vessel and expect to be given something to drink. You must come with an empty vessel. “ This is the most difficult point in one’s spiritual journey for it is a time when he or she is filled with selfdoubt and uncertainty.

Shaykh Hisham has further explained that one “cannot build strong building on a faulty foundation - the building must be destroyed and rebuilt from the ground up,” the process may be described as “unlearning” all one has learned, then learning how to learn, and finaly, learning. In pivotal point of the story, the Oracle tells Neo that he is not who he has supposed himself to be, destroying everything he has ever been led to believe, in effect preparing him to be filled with knowledge of the truth, and finaly built a new.

The matrix profoundly illustrates the nature of reality, Haqiqat. Referring to the illusory nature of the world. Morpheus states, “ Your mind makes it real” referring
to the impressions one’s conciousness receive from the senses. Troughout history mistics have sought to overcome the illusion of life through ascetism and selfdenial, by attacking the dominance of their sensory perception so that they may acquire spiritual perception. Shaykh Hisham Kabbani explains : “The Universe is but the manifestation of energy.” In one impressive scene, a clever little child demonstrates a physical impossibility. “ Do not try to bend the spoon – instead try to realize the truth”. “What truth?” asks Neo. “There is no spoon.”It is not the spoon that bends, its only yourself.”

Shaykh Muhammad Nazim Al Haqqani, describes the reality of each human’s essence saying “ one’s soul is eternally in the Divine Presence and it is only one ray of that which reachs to the physical body. Once one has connected to his realself is he completed.” One Neo overcomes the illusion of the physical world, he sees it for what it really is, symbolized in the film as endless strings of computer code. In line with this Bayazid al Bistami said,” God opened for me the visions of all creation. I saw all of them dead. I prayed four exaltations of the funeral prayer over them.”

“I’m trying to free your mind, but I can only show you the door: you have to walk trough it.” – Morpheus. Neo soon discovers that the truth is not so easy to accept – yet once encountered there is no turning back. Morpheus says, “You’re going to realize that there is a difference between knowing the path and walking the path,” Shaykh Hisham Kabbani has said, “On this path book knowledge is useless. Guidence in this way is transferred directly from heart to heart.” Referring to this spiritual transmision of knowledge, the Prophet saw said, “Everything Allah poured into my heart, I poured into the heart of Abu Bakar as-Shidiq ra” A famous tradition narrated by Abu Hurairah , companion of the Prophet saw, alludes to this reality: “I inhereted from the Prophet saw two kinds of knowledge. One I have given to you, and the other – if I were to open my mouth concerning it, you would cut my throat.” History is a testament to the truth of this statement, wherein such great personalities such as Hallaj and Ibn Arabi were executed, judged by their mept, hidebound contemporaries. And so says Morpheus regarding to the overwhelming majority of people, “They are not ready to have their minds freed.”

At the film’s core is the demonstration of the power of belief (Iman), the movie reaches a climax when Neo’s belief allows him to free himself from the restrictions of the physical universe as we know it. In his training , Neo is ambitiously instructed by Morpheus,”Don’t think you are fast, know you are! Stop trying hit me and hit me!” Jesus said: “If you belief even the size of the mustard seed, you will to that mountain, ‘move’ and it will move. The clearest example of such power in the life of the Prophet saw is when, with a gesture of his hand, he split the full moon in half and then rejoined it.

“O you who believe – believe!” [Holy Qur’an 4:136]

Morpheus as shaykh instructs Neo in the true belief: “You have to let it all go…fear, doubt, disbelief. Free your mind,” Curiously, it is when Neo experiences physical death, that he finally crosses from the illusory reality of the physical world (dunya) to the truth of reality (haqiqat), a state of being that the physical world and its inhabitants cannot affect. The Prophet saw said, ”Die before your death.” Because death is the doorway between this illusory life and true life. Shaykh Hisham Kabbani has commented on this:”an actual physical death is experienced before one’s eyes can be opened to the truth.” This scene of movie could hardly been a clearler illustration of that truth.

Proclaiming News of ‘The One’

The thread that weaves this film together si spun around the notion of a savior, ”The One” who will lead mankind to freedom – physical and spiritual. Referring to Imam Mahdi as. Prophet saw said: “Allah will surely send a man from my family (ahli Baytee) who will fill this world with justice and fairness as it filled with opression….While in Makkah, certain people will approach him between Hajrul aswad and Maqam Ibrahim and forcefully give their initiation to him.” Another narration relates, “The earth will be filled with injustice and corruption. At the time, a man from among my descendants will rise and will rule.. and will fill the earth with justice and equity”

The Matrix ends with Neo proclaiming to the machines that he is “Going to show people a world without limits…” in effect, a world of infinite possibility, Muslim Scholars say that with the arrival Imam Mahdi as, divine secrets of the Holy Qur’an will be revealed to those prepared to receive them. At the time people will live in a “perfect “ world, in which spiritual attainment will be the ultimate goal and the worldly life will have completely lost its luster.

“What is he doing?” "He is beginning to believe”.

“he will be among us. God will conclude His religion trough him, just he began it with us. It will be trough us that people will find refuge, just as it was trough us that they were saved from polytheism. Moreover, it will be trough us that God will bring their hearts together in brotherhood following the animosity won by the sedition, just as they were brought together in brotherhood in their religion after the animosity sown by polytheisme.”

Prophet Muhammad SAW ()
Published in Muslim Magazine USA
Vol 2 No 4 fall 1999

RE: Shaykh Hisham Kabbani, Shaykh Nazim, and the Encyclopedia of Islamic Doctrine
and Beliefs, Answered by Sidi Gibril Haddad

As-Salamu `alaykum: Do Hanafi and other Sunni scholars accept the writings and teachings of Shaykh Muhammad Hisham Kabbani of the Islamic Supreme Council of North America (such as his Encyclopedia of Islamic Doctrine and Beliefs according to Ahl as-Sunna, for example) as reliable. I have heard some speak out against him and his Shaykh (Muhammad Nazim Adil), but I have also heard others praise him. I am genuinely confused.

Regarding Mawlana al-Shaykh Nazim I am unworthy to speak of him. As for Shaykh Hisham then may Allah save him and inspire him the right course. As for the Encyclopedia of Islamic Doctrine it may in sha' Allah continue to remain a useful and reliable reference in English against certain heresies that are troubling the Umma, except for a couple of pages in which errors crept in. Namely, the claim (7:114) that women passed the hand of the Prophet (upon him peace) over their bodies! and that this is in Bukhari! No it is not,
nor in any other book of hadith in the history of Islam.

Also, the statement from Shaykh Salah Nassar (7:188) that "there is disagreement" whether handshake with women took place in bay`a or not, which is false--it is unanimously
established that there was never a direct handshake; third, Shaykh Salah's claim that a certain hadith is in Bukhari: also incorrect. May Allah accept the rest and make it beneficial.

Hajj Gibril

Oh Master of the Masters, Oh Master of the Masters and Light of the Existence.
Oh refuge of the one who has been struck by afflictions, distress and pain
Oh closest of means to approach Allah. Oh most powerful of supports
I entreat your mighty presence, by means of these Masters, and the People of Allah
and the honoured Members of your Family, for the removal of harm that cannot be removed
except by your intercession, and the lifting of affliction that cannot be lifted
except by your guidance, by my Master and Lord, oh my Master, oh Prophet of Allah,
oh Mercy to the Worlds. Al Fatiha


From the "Memorial of the Saints" of Fariduddin Attar

There was a certain ascetic who was one of the great saints of Bestam. He had his own followers and admirers, and at the same time he was never absent from the circle of Bayazid al-Bistami (or Abu Yazid al-Bistami), may Allah sanctify his soul & bless his secret. He listened to all his discourses, and sat with his companions.

One day he remarked to Abu Yazid, "Master, for thirty years I have been keeping a constant fast. By night too I pray, so that I never sleep at all. Yet I discover no trace of this knowledge of which you speak. For all that I believe in this knowledge, and I love this preaching." If for three hundred years," said Abu Yazid, "you fast by day and pray by night, you will never realize one atom of this discourse." "Why?" asked the disciple.
"Because you are veiled by your own self," Abu Yazid replied. "What is the remedy for this?" the man asked. "You will never accept it," answered Abu Yazid. "I will so," said the man. "Tell me, so that I may do as you prescribe." "Very well," said Abu Yazid. "This very hour go and shave your beard and hair. Take off these clothes you are wearing, and tie a loincloth of goat's wool about your waist. Hang a bag of nuts around your neck, then go to the marketplace. Collect all the children you can, and tell them, `I will give a nut to everyone who slaps me.' Go round all the city in the same way; especially go everywhere people know you. That is your cure."

"Glory be to God! There is no god but God," cried the disciple on hearing these words.
"If a nonbeliever uttered that formula, he would become a believer," remarked Abu Yazid. "By uttering the same formula you have become a polytheist." "How so?" demanded the disciple. "Because you count yourself too grand to be able to do as I have said," replied Abu Yazid. "So you have become a polytheist. You used this formula to express your own importance, not to glorify God." "This I cannot do," the man protested. "Give me other directions." "The remedy is what I have said," Abu Yazid declared. "I cannot do it," the man repeated. "Did I not say you would not do it, that you would never obey me?" said Abu Yazid.

GF Haddad Qasyoun@ziplip.com


The light shining from Pattani
Shaykh Muhammad Hisham Kabbani
Suhbat 10-04-2003

Naqshbandi Pesantren, Thailand

I wished to speak in the Arabic language, but for the purpose of recording, I will speak in English, in order that we may distribute it in the United States.First of all, I would like to say that I never thought in my life that I would come to Thailand. As I thought in my life that I would never go to the US but Allah swt has made it possible to come to the US and to come to Thailand.

I came here because there is a light here in this country, there is a fountain of knowledge and people are not really understanding it or seeing it. But there are some people who can see that light and for that reason I came to this country. First of all, don’t look at me as if I am something. I am nothing, I am trying to be nothing. [microphone keeps whining] The angels like to play with the music a little bit.

I am trying to be nothing, not to sit on chairs, I like to be a normal person like you. I have one Shaykh who is my Shaykh and my teacher, Shaykh Muhammad Nazim Adil al-Haqqani, has seen that light from his place and has told me “go to Thailand because there is in Thailand something great.” Allah swt mentioned in the Holy Qur’an, alaa awliyaullah la khawfan alayhim wa la hum yahzanoon. He has mentioned awliyaullah and they are not afraid of anything. My Shaykh he is one of the awliyaullah and he told me go to Thailand, there is something very important there.

That something is a message that our Shaykh wants to deliver to you and that is a very important message. The first part of the message is that you have between you a wali, someone who is connected to the heart of the Prophet (s). Awliyaullah, their hearts are alive, they can see and they can hear what you cannot see and cannot hear. And that one is the one that is sitting, he ran away, he is hiding behind, Shaykh Abdul Aziz. His heart is connected with awliyaullah and his heart is connected with the Prophet (s).

The second message is that always keep very friendly with him, and then Allah will be friendly with you, be good with him and then Allah will be good with you. The second message is that Allah said, “ati` Allaha wa ati` ar-rasula wa ulil amri minkum” llah said, “Obey Allah, obey the Prophet (s) and obey the authorities.” Obey Allah, Obey Sayyidina Muhammad and obey your leaders the authorities, those who are controlling the country. Your job is not with politics. Our job is to clean yourself, clean yourself. Islam is the religion of peace; Islam is the religion of love; Islam is the religion of happiness, Islam is he religion that gives the rights of everyone.

Allah said, “man ata` ar-rasul faqad ata` Allah” whoever is obeying the Prophet (s) is in fact obeying Allah.” And Allah said in the Holy Qur’an, waati al-buyuta min abwaabiha – “come to the houses from their doors.” It means seek the means to reach Allah. Don’t think you can go directly to Allah. You need a means to reach him. Allah gave us five means to reach Him. People might say, “O what are those five means.” They say, “Go directly.” Allah didn’t tell you to come directly. He said, “If you don’t use these five means, these five vehicles, you cannot reach Me.” And to do these five means, you must obey the Prophet (s) because he showed us these five vehicles.

First of them is what Jibreel (as) came to the Prophet (s) in the hadith of Sayyidina `Umar and asked him about the Islamic religion, and he said, “Ya Rasulullah ma al-Islam?” He said the first the way to reach Allah is, you cannot go to Allah without saying “ashadu an la ilaha ill-Allah…” if you say “la ilaha ill-Allah” all your life without saying Muhammadu rasulullah you will not go to Paradise. Muhammadu rasulullah is important to accept and to say that shahada he is the Messenger (s) for all times and He said, wabtaghaw ilayhi al-waseela seek a means to him, for the shahada to be shahada, it must consist of accepting the Prophet (s).

When we say the shahada, and we must say it now altogether, ashadu an la ilaha ill-Allah, wa ashadu anna muhammadan rasulullah, and now we are using the first vehicle for reaching the presence of Allah. And now we are all witnesses on each other that we accepted Allah and we accepted his Prophet (s). After we accept Allah, we accept Muhammad (s), he did not say “ashadu an la ilaha ill-Allah, wa ashadu anna musa rasulullah or ashadu an la ilaha ill-Allah, wa ashadu anna `isa rasulullah.

He gave to Musa (as) to say, ashadu an la ilaha ill-Allah, wa ashadu anna musa rasulullah. And he gave `Isa (a) to say ashadu an la ilaha ill-Allah, wa ashadu anna `Isa rasulullah. But after the coming of the Prophet (s), one must say, ashadu an la ilaha ill-Allah, wa ashadu anna muhammadan rasulullah. It is not accepted to be a believer without saying that.

The second vehicle is the five prayers. The 3rd vehicle is charity. And it is important like the prayers, as prayers makes a relationship between you and Allah, charity makes a relationship between you and His servants. Then Allah said, “sawmu Ramadan” fasting….
Then He said, “wa hajjul bayt” to make the pilgrimage to Makkah and Madina. Ask them “is this Islam or is there more?” Is this finished or is there more? [more!]

It is very important to know what is more. Today people think that Islam is only the five pillars that Allah mentioned to His Prophet (s), and that is it. No there is more.
And what is more is Iman and Ihsan. Because Sayyidina Jibreel continued asking the Prophet (s), after he gave the answers about the five pillars of Islam, he asked him “Ma al-Iman?” what is faith? Iman means you have to clean your heart, you have to believe in the unseen that you cannot see. You are believing in what you are not seeing, that is Iman.
Iman means that when you say, “Allahu Akbar” and you pray your heart must be clean. You must not cheat and deceive, Allah is observing you.

Amantu billahi wa mala’ikatihi , in his Prophet (s)s, in his books, in the last day and in destiny (qadr). Then Jibreel asked the Prophet (s), about ihsan and that is very important, he asked him about the self, purifying the self. Ihsan is the purification of the self is what Allah swt said to the Prophet (s) and the Prophet (s) said to Jibreel, an ta`bud Allah ka-annaka taraah, wa in lam takun taraah fa innahu yaraak. To worship Allah as if you are seeing him and if you are not seeing him, then to know that He is seeing you.
Allah did not say that Ihsan, perfection of the self, is to involve yourself in politics, and to criticize and complain. No he said, “an t`abudAllah” to worship Allah and to do the best for your family.

Sayyidina Muhammad (as) then he raised his Sahaba, his companions. To be able to reach, after doing their five prayers, and after building up their iman and their struggle against their selves. And he told them, after coming from a battle, "This is not the main battle to fight, but to fight and struggle with the self." You are a psychologist - you know how difficult the fight with the self is. And Allah taught us how to keep the respect of the Prophet (s) very high and to seek the way to Allah through His beloved Prophet (s).
When the Prophet (s) came to Makkah, he came to help people like you, not the rich. He came to the poor, the very simple people. And you are very simple. But there were some people among them that were rich, like Sayyidina Abu Bakr, Sayyidina `Uthman and later Sayyidina `Umar, (ra).

Your love must not be changed from the Prophet (s). You have to love him and to respect him. There are people today, that are coming in big numbers, penetrating thru masajid, telling people and simple people like you, “He came and he died, why are you praising him? Why are you asking Allah for the sake of the Prophet (s)? Go directly. Do not use the Prophet (s) as a means to Allah.” And I will quote this hadith that shows how important it is to take the Prophet (s) as a means to Allah. Inna Allaha azza wa jall, qad salla ala nabiyihi wa amarana bis-salat ala nabiyyihi. wa bit-tawassal bihi ila Allah. Indama ursil al-nabi ila qawmihi, bada’ bil risalat, wa kaanat as-sahaba mithlukum, min `ummum an-nass. Wa antum min man amana bil nabi (s)… fee hadha al-zaman yujid ba`d al jama`at

Who say that the Prophet (s) has died and that it is of no benefit to make tawassul with the Prophet (s). and they say, don’t celebrate the Mawlid of the Prophet (s) and that is bida`, kufr and shirk. [Shaykh stands up and steps slightly foreward] If we go foreword, they cry out bida`. If we move to the right they say, shirk, if we move to the left they say, haraam, and if we move to the back they say shirk. We are now restricted to a very small area, due to their wrong understanding.

A man came to the Prophet (s) and he was simple person and he asked the Prophet (s), “Pray for me to remove that blindness.” The Prophet (s) asked him if he was able to be patient with that illness. He said, “No, I seek to pray the Fajr with you.” Then the Prophet (s) said, “Go to the ablution place and make wudu and pray two raka`ts and then pray with this du`a, Allahuma innee as’aluka wa atawassalu ilayk bi nabbiyyika Muhammad, Ya Muhammad Innee atawahaju bika ila rabbee fee hajjatee hadha li tuqda lee. They say it is necessary to be in the presence of the person, not in his absence, not to call on someone in his absence. That man made du`a and made it in the absence of the presence of the Prophet (s). The Prophet (s) was not in front of him, he was in his home.

The Prophet (s) taught that blind man that du`a. Would he teach the man to make a du`a by means of shirk? Haasha! Then after he made that du`a, the sight of that blind man instantly was restored, by Allah’s bounty. This was in the time of the Prophet (s). After the passing of the Prophet (s) to the Highest Presence, a man came to `Uthman ibn Hanif. He told him, "Ya `Uthman, I have a need and whenever I go to the door of the calipha `Uthman bin `Affan he closes he door on me. Please intercede for me in the presence of the caliph." `Uthman bin Hanif taught him that du`a of the blind man and told him, "Use that and inshaAllah `Uthman bin `Affan will respond to your need."

Then that man went and made wudu and made that two raka`ats and du`a. And he made that du`a and he went to the door of `Uthman bin `Affan. `Uthman bin `Affan said to him, “I have been waiting for you to come. Come in and sit by me.” And he gave him what he needed.
The purpose of the talk is to emphasize the high respect and love of the Prophet (s) and to recall the importance of that respect. I will recall the hadith of `Utbi. `Utbi said, “I was sitting at the grave of the Prophet (s) and a beduin came and stood in front of the muwahaja ash-sharif. And he called on the Prophet (s) in respect. And now if you do that now, and say “as-salaam alayka ayyuha an-nabi” they come and say shirk.

A Bedouin, simple person, we mean someone very simple, came to the Prophet (s) with no intention except love o the Prophet (s). qala as-salaamu alaykh ayyuha annabi. Yukhatib an-Nabi mubashirun and he said, “Ya Muhammad, I heard Allah say, wa lawa annahum idh dhalamu anfusahum jaa'ook wastaghfarallah wastaghfara lahum al-rasoola la waja Allaha tawaaban raheema. ji'tu mutawasilan bika wa mutawahjihhan ilayka Ya nabi. He then recited this poem. [Arabic verses…] Meaning: O best of those whose bones are buried in the earth.
The sweet scent of Paradise is coming out of that grave which you inhabit. This is a simple Bedouin. Today they say, "The Prophet died." And yet the Beduin named the Prophet (s) in his du`a directing his speech to him and he said, "Let my parent be sacrificed for your grave [not for you, but for your grave]."

And then he cried, [seeking Allah's forgiveness], and moved on. `Utbi was sitting there listening to the du`a of the Beduin. Then from tiredness he fell asleep. He saw the Prophet (s) in his sleep coming to him and saying, “Go to that Arabi and tell him Indeed Allah forgiven you.” Imam Suyuti, in his book, relates the hadith of the Prophet in which he said, Man salla alayya, radd Allahi alaya ruhi wa usallim alayh. “Whoever sends praises on me, Allah sends my ruh back to me and I return his salaams.” The great scholar Imam as-Suyuti said, “In every moment there is someone in his dunya who is praising the Prophet (s). And the dunya is always turning, and there are people in every place who are praying on the Prophet (s). Therefore the ruh of the Prophet (s) is returned to his body at every moment. And he is living in his grave.” Don’t listen to those who are complaining against tawwasul. Bihurmat il fatiha.


EXPLANATION OF THE IDOL VERSES


"His sight did not swerve or waiver. Indeed he saw the Greatest Signs of his Lord. Have you seen Lat and 'Uzza (two pagan idols) and the third one Manat (another idol)?" [53: 17-20] Why does Allah mention these three false deities, Lat, `Uzza and Manat, which the polytheistic idolaters of Makka worshipped, immediately after mentioning the "Greatest Signs of his Lord" in 53:18? Scholars say that 53:18 shows that Muhammad (s) reached perfect grasp of Allah's Unity, while the verses 53:19-20 by contrast show these idols as nothing more than fabrications of their makers. If "Greatest Signs" [53: 18] referred to
Gabriel then it would not follow to mention the false idols after it.

Prophet Abraham (as) mentioned a star, the moon and the sun - three entities of this worldly life - as objects falsely taken as gods besides God. And in the chapter of the Star (an-Najm), Allah mentioned al-Lat al-`Uzza and Manat, again three false gods, immediately describing Prophet Muhammad's seeing his Lord, as explained by most scholars. Both these revelations reject the false concept of idol-worship, and subtly stress the false notion of a trinity, which pervades most forms of idolatry. Oneness is for Allah
the Exalted and Glorious, the One - al-Wahid, the Unique - al-Fard, the Eternal - as-Samad.


The Blessings of Prayers said in Jerusalem

The Dajjal (Anti-Christ) would be prevented from entering four places: the Sacred Mosque in Makka, the Prophet's Mosque in Madina, Masjid al-Aqsa and Mount Sinai (at-Tur) where Moses used to speak with Allah. Maymuna (r) said she asked the Prophet (s) about Bayt al-Maqdis (the holy mosque of Jerusalem). He (s) said, "It is the place of the Judgment where
everyone will be gathered. Travel to it and pray in it because one prayer in it is like 1,000 prayers anywhere else." In another hadith the Prophet said, "One prayer in my mosque is like 10,000 prayers elsewhere. One prayer in Masjid al-Haram is like 100,000 prayers elsewhere."

Sending Oil for Al-Aqsa

In a hadith (Prophetic Tradition) one of the Prophet's wives asked what one should do if they are not able to travel to Masjid al-Aqsa. He (s) said, "If someone is not able to go let them send lamp oil there to give light in the mosque. If any of you sends lamp oil to light the mosque it is as if you had gone and prayed there." According to this hadith one can send something to the mosque from far away and attain the reward of one having reached the masjid despite not going there oneself. This is one of many proofs that intercession in Islam is accepted.

Allah mentioned in the Holy Qur'an "whenever Zakariya entered the sanctuary to (see) her, he found her with food. He said: O Mariam! whence comes this to you? She said: It is from Allah. Surely Allah gives to whom He pleases without measure." [3: 36] Allah then stresses the importance of this place, "There did Zakariya pray to his Lord..." [3: 37] as one in which prayers are answered, having become holy as Maryam's place of worship. Here we see that a place, whether a mosque or a sanctuary, once it becomes holy, can provide blessings and rewards to those who worship in it or send lamp oil to it, in the case of Masjid al-Aqsa. This is for a place, consisting of nothing more than four inanimate walls, what then of asking a pious person for his invocation? Such is the case of the intercession of the
Prophet (s).

There is another narration in which the Prophet (s) was asked by Abu Dharr which was the first masjid placed on earth. The Prophet (s) replied, "The Sacred Mosque." Then he asked which was next. The Prophet (s) replied, "Masjid al-Aqsa." Abu Dharr asked how much time elapsed between the two. The Prophet (s) answered, "Forty years. Prophet Abraham built the Mosque in Makka, Prophet Jacob (Ya`qub) founded Masjid al-Aqsa then his son Prophet
Solomon (Sulayman) finished it." Peace be upon them all. Listen, open a window to God
and begin to delight yourself by gazing upon Him through the opening.

The business of love is to make that window in the heart, for the breast is illumined
by the beauty of the Beloved.

Gaze incessantly on the face of the Beloved! Listen, this is in your power, my friend.

[1]

If a blow comes to you from Heaven,
be alert to a gift of honor after it;
for He is not the King to slap you
without giving you a crown
and a throne on which to rest.

The whole world is worth only a gnat's wing,
but a single slap may bring an infinite reward.
Slip your neck nimbly out of this golden collar
that is the world,
and take the slaps that come from God.

The prophets suffered those blows on the neck,
and from that affliction they lifted their heads high.
But always be present, attentive, and ready in yourself,
youthful one, in order that He may find you at home.
Otherwise He will take back His gift of honor,
saying "I found no one there.

[2]

A sober-minded man said to Jesus,
"What in this existence is hardest to bear?"
"O dear soul," he replied,
"the hardest is God's anger,
from which Hell is trembling as we are."
"And what is the protection against God's anger?"
Said Jesus,"To abandon your own anger at once."

[3]

[1] -- Mathnawi VI, 3095-3097
Version by Camille and Kabir Helminski "Rumi: Jewels of Remembrance" Threshold Books, 1996

[2] Mar torâ har zakhm k-âyad ze smân montazar mi bâsh khel`at ba`d az ân Ku nah ân Shâhast ket sili zanad pas na-bakhshad tâj o takht-e mostanad Gardanet zin tawq-e zarin-e jahân chost dar dozd o ze Haqq sili setân n qafâ-hâ k-anbiyâ bar dâshtand zân balâ sar-hâ-ye khvod afrâshtand Lik hâzer bâsh dar khvod ay fatâ tâ be-khâneh U biyâbad mar torâ
Varnah khel`at-râ barad U bâz pas keh "Na-yâbidam beh-khâneh hich kas."

-- Mathnawi VI: 1638-1643
Version by Camille and Kabir Helminski "Rumi: Jewels of Remembrance" Threshold Books, 1996

[3]Goft `Isâ-râ yeki hoshyâr sar "Chist dar hasti ze jomleh sa`b-tar" Goftesh "Ay jân sa`b-tar kheshm-e Khodâ keh az ân Duzakh larzad cho mâ" Goft "Azin kheshm-e Khodâ cheh bovad amân" Goft "Tark-e kheshm-e khvish andar zamân"

-- Mathnawi IV: 113-115
Version by Camille and Kabir Helminski "Rumi: Jewels of Remembrance" Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

Fight your tongue. The tongue is quick to kill a man.
The tongue is the posting of the heart. It shows man his intellect.

[Imam 'Abdullah ibn al-Mubarak, from Tartib al-Madarik
by Qadi 'Iyad al-Yahsubi, trans. 'A'isha Bewley]
A'uudzu billahi minasy syaithanirrajiim Bismillahirrahmanirrahim
Allahumma salli 'ala sayyidina Muhammad wa 'ala aalihi wasahbihi wasallam

Dari Islamic Supreme Council America's Website.


Seek Your Heavenly Dress
Shaykh Muhammad Hisham Kabbani
Suhbat 10-03-2003
Singapore, home of Dr. Tahir

After Salat al-Fajr Audhu billahi min ash-shaytan ir-rajeem Bismillah ir-rahman ir-raheem
Nawaytu al-arba`een, Nawaytu al-`itikaaf, nawatu al-khalwah, nawaytu al-`uzla, Nawaytu al-salook lillahi ta`ala al-`adheem fee hadhal masjid.

Allah (swt) his Iradat, His Will is to make us to meet each other another time. And for every time there is a meeting then there is separation. People come together, then they separate, then they come together, ten they separate. until one time ten they separate by
Allah' Iradah to take them to judgment day, to their destiny to their death. Today we are here in Singapore, a country that alhamdulillah is very peaceful counrty and people are living together in happiness. And we hope that one day that everywhere around this earth and universe people will e living happily in peace and satisfaction.

Every one of us, and this is very important, and very basic, every one of us, whenever goes out of his house he comes back, he might take a shower, or he might not. One day he didn't take a shower, might be acceptable. The 2nd day he didn't take a shower, might still be acceptable, but a third day, if he didn't take a shower, his wife throws him from the bed saying, "I gave you permission three days, but now you have to take a shower."

That man however, being very lazy, goes in to take a shower, and opens one tap, "Oh that is too cold." He opens the other, "Oh that is too hot." Then mixing them, "Oh that is too much work mixing them." He goes out without taking shower. His wife scolds him to go back and take shower. Finally he goes and takes a shower. Why is he taking a shower? To take away all that dirtiness that is on him, all that dirt and smell that is on his body.

Not only that, they have produced for you, manufactured, oil soap. Whale soap? Today they have manufactured for you all kinds of shampoo, to rub your body, to smell nice. You cannot cheat, it is expensive. And when you go, you buy the most expensive one, as if to say, "I want to smell nice. I am going to visit a very important person, I have an interview today, and I must smell nice." And he pays a fortune to smell nice.

O man! Did you think that in every moment Allah (swt) is interviewing us? In every second that is passing on this clock tick tick, Allah (swt) is interviewing us and with what kind of smell are we coming into His Presence? Wa hua ma`akum ayna ma kuntum. He is with you
wherever you are. Wa hua aqrabu ilaykum min habl al-wareed. He is closer to you than your jugular vein. He knows everything that is going with us, monitoring us, with His endless Oceans of Power, monitoring us in every moment.

Before they used to monitor people, thru normal ways, they sent someone behind him to check. Or they have these cameras. Now they went even better, by means of technology. By satellites they monitor you on everything, thru the internet, thru credit cards, thru the GSM navigation system in your car, they monitor you. Wherever you are, Allah gave them knowledge to know. What do you think of Allah's Knowledge? There is no longer in our hearts importance for Allah, but we are afraid from people. We are afraid from people but we are not afraid from Allah.

Allah did not give anyone permission to make conspiracy against any person on this earth. Your duty is only yourself. Are you clean or not? Did you reach a level where you have a nice smell coming out from your or not? Check? Go run in the morning - you see them jogging to increase their life, they jog. Doctor, they jog to increase their life? Maa yastakhiroona sa`ata wa la yastaqdimoon. They cannot change their ajal (destined lifespan) even one second. When their ajal comes they go.

What did Allah say? Aqil wa tawakkal, as the Prophet (s) said, "Do not leave your camel in the desert, without tying it." Make a little effort from your side. At least then you say, "I tied my camel." Tie the camel of your self from your desires. Every one of us has desires, bad desires or good desires. If they are good desires then you give off a good smell. But if they are bad desires then you will give off a bad smell.

Sometimes you smell a good smell and no one is there. Sometimes awliya are passing, Abdal are passing with their nice smell. Because a person is desiring His Love [they are granted to smell them passing.] It is not earthly desire it is heavenly desire. So you take a shower, and your wife will say, "Alhamdulillah, now it is ok." Allah gave us five times ablution before every prayer. If there was no wisdom out of it, why would Allah order His servants to do it for every prayer. It means, "Ya `Abdee, remember Me at least five time a day and come to Me clean." I don't like dirtiness." Dirtiness is for Shaytan; cleanliness is for Rahman. It is as if Allah (swt) means to say, "Clean yourself. I know you cannot take a shower every prayer, but take wudu and come to Me."

When the Prophet (s), when Allah called him on laylat al-isra' wa mi`raj, he saw a group of people who have color on part of their body and he said to Jibreel (as), "Who are these?" They were very nice, very sweet, not only [decorated with a] beautiful color but with heavenly dresses. "Ya Jibreel! Who are these peaceful people, dressed with Allah's beauty?" Would you like to be dressed with Allah's beauty? Shaykh Zakariyya?

From Allah's Beauty Oceans He created hur al-`ayn. Do you know hur al-`ayn? Who doesn't know hur al-`ayn raise their hand. Explain to them, (translates in Malay). Does anyone knows hur al-`ayn? How do you know them? Do you want them to know them? We [only] heard about them. Allah swt told his Prophet (s) and the Prophet (s) told the Sahaba that if one hur al-`ayn, just one, shows one part of her finger, (and the finger has three parts),
the whole dunya will faint, from the beauty of the smell, men and women will faint from just one finger' appearance in this dunya.

So you know now what hur al-`ayn are now? We didn't faint yet. So Allah dressed these people, those whom Prophet (s) asked Jibreel (as) about, with heavenly dresses. He said, "Ya Muhammad those are from your Ummah, those are your people." He (s) asked, "How did they reach that?" "Because they never prayed with a previous wudu, even if they have wudu, they make wudu over wudu." Even if they have ablution, they go and take new ablution, even if they didn't go to restroom, open the tap, make ablution and then go
and pray. Nur `ala nur. Light upon Light.

Why does Allah love clean people? "Silah al-mu'min wudu" - "The weapon of the believer against Shaytan is his wudu." This is 101 today, basic, but it is very important, but many of us are dropping these issues. Allah does not like us to come to him smelling with our bad `amal. Allah does not care if you are sweating or not sweating, when it is in
Allah's Way. Because that sweat is in His way. That sweat means something for people: when you go for an interview they don't like your smell.

Inna Allah la yanthuru ila suwarikum. "Allah does not look at your pictures/forms." He does not look at our forms, he looks at our `amal, our deeds. Is it correct or not correct? Why don't we go downtown then, Singapore is expensive, I am going to make a production now, a heavenly shampoos, to find where they buy this heavenly shampoo to
shower with it. In order that we will be acceptable in Allah's Presence. People are buying body shampoo. No one is buying spiritual shampoo. Did you see anyone selling spiritual shampoo? No? no one saw it. But I saw it. Mawlana Shaykh Nazim. Not selling it; giving it
free. Charity. That shampoo cleans you of the dirtiness of the dunya.

That is what we need today. Today we don't need any newspaper. Sometimes you see a newspaper, if you see one, take it, throw it away or tear it up. We are not politicians. Politicians take care of us, leave them to their job. Take care of yourself. Politicians have their duty. Our duty is to be sincere with Allah swt. You cannot change anything today. Mahdi (as) is coming. Sayyidina `Isa (as) is coming. This is the belief of Muslims, of Christians, this is the belief of Jews, that is the belief of every religions that Sayiddina `Isa (as) is coming and Sayyidina Mahdi (as) is coming. So if they come in our
tie, did you prepare yourself? And what do you have to do to prepare yourself? To have a nice smell. Nice clothes. Find a heavenly shampoo and spiritual clothes. Don't involve yourself in any kind of politics, it is not our business it is dangerous and it doesn't help in anything. If you really love politics and you want to fight, fight your ego, that is the good politics for us.

O Muslims, mumins. Allah swt sent his Messenger Sayyidina Muhammad (s) to prepare us and to guide us to Allah' Presence, nothing else. Don't think that Sayyidina Muhammad (s) came for other than to prepare the Ummah - Muslims and non-Muslims - to be in a good condition for their Lord. The Prophet (s) did not come for politics. Did you see any
prophet in politics, making conspiracy or fighting? That is not the duty of a real believer. The duty of a real believer is to look [and say], "Where O Rabbee can I make You happy with me?" Pray the five prayers, pay zakat, fasting Ramadan and making hajj and building relationships.

Allah said, "Pay charity." What is the meaning of paying charity? Take money you earned and help the poor. It is establishing a relationship. Now they say, "Pay your money and it becomes tax exempt." Allah wants you to take your money and go yourself and go to that poor
one and build a relationship with him, to give his family. Not to give a movement or organization that zakat money. You don't know how that organization is making a relationship, or if they are. Your duty is to build the relationship yourself. In the time of the Prophet (s), they knew where they were spending their money. They see the people around them, in Madina, happy now they are eating and drinking and dressing with the charity they received. So charity in Islam came to make a relationship with your Lord and with the Ummah.

And Allah made you a group, where all that you are thinking of is love of Allah, love of the Prophet (s) and love of awliya, love of Mawlana Shaykh. That is important. That is what will save us in this life and the next. Nothing will save us except love of Allah, love of the Prophet (s) and love of awliya.

Man `ada lee waliyyan adhaantahu bil harb. Allah said, in a qudsi hadith, whoever clashes with one of my awliya, I will make war on him. Remember Shaykh al-Khatib, you knew him, rahmatullah alayh? He was great `aalim. Are you witnessing? Yes. Was he a big `aalim or not? [Yes.] How many years did he live? [90] Where is he now? He is gone, no? Where is he? What he took with him: his Islam and his `amal? Look at ourselves. We are not staying, we are going. Shaykh Khatib lived 90 years. Many of us live will 60 years, 70 years, 50 years, 90 years or 100 years but [finally] people are going to die. Are we preparing
ourselves for akhira or we are preparing ourselves for dunya? When I look at you, from my perspective, I see iman in your face. You are all in the way of Allah, the love of Prophet (s) love our Shaykh. By means of his du`a and spiritual support you will be taken to the Presence of the Prophet (s), and with the Prophet's du`a to the presence of our Lord. That is a good sign. But we need to be like that at all times, day or night. It might be you are like that because you are here now, but when you go out the door.

When you go to work, dress like people commonly do. But when you are praying at home, be sure to keep the dress of Islam. And come to your Lord with the best of smell, the best heavenly shampoo that is produced in the market. That heavenly shampoo that we are going to
produce on the market is going to be very valuable, but it is very easy for anyone to get it. It is not so expensive, like the other (dunya) shampoo. You pay how much for that shampoo, 20, 30 dollars? More? This one the value of it might be millions, and is accessible to any person. And anyone who carries that shampoos, dunya or akhira. We leave that for another lecture, after work, after 5 o'clock, because you cannot go above 30 minutes.

The Night of Bara`ah


Another significant feature of the month of Sha`ban is that it consists of a night which is termed in Shari`ah as "Laylatul- bara`ah" (The night of freedom from Fire). This is the night occurring between 14th and 15th day of Sha`ban. Traditions of Prophet Muhammad (s), prove that it is a meritorious night in which the people of the earth are attended by special Divine mercy. We will be posting much more about this blessed night shortly.

What should be done in this night?
On the Holy Night of 15th Shaban, after Maghrib or Isha prayer it is traditional practice to read Surah Yasin three times, and after each time, read a special du`a with the following intentions: 1st reading the niyyat (intention) for should be for Long Life.
2nd reading the niyyat (intention) should be for Protection from Calamities.
3rd Reading the niyyat (intention) should be for not being needy to anyone except Allah.

It is very necessary that just as others observe this night, you observe it. To make an invitation to feed people on that night, to remember Allah (swt) and to remember His Prophet (s), and to fast its day and pray its night, will be rewarded for that night and for whoever observes it. In order to observe the Night of Bara`ah, one should remain awakened in this night as much as he can. If someone has better opportunities, he should spend the whole night in worship and prayer. However, if one cannot do so for one reason or another, he can select a considerable portion of the night, preferably of the second half of it for this purpose, and should perform the following acts of worship: It is good to spend that night praying Salat ul-Khair, which conists of 100 raka`ts, in each raka`t reciting Sura al-Fatiha and 10 Surat Ikhlas. To complete the prayer one recites 1000
Sura Ikhlas.

The Night of Bara`ah is a night in which special blessings are directed towards the Muslims. Therefore, this night should be spent in total submission to Allah Almighty, and one should refrain from all those activities which may displease Allah.

Fast of the 15th Sha`ban

On the day immediately following the Night of Bara`ah, i.e. the 15th of Sha`ban, it is mustahabb (advisable) to keep fast. Prophet Muhammad (s), is reported to have recommended this fast emphatically. A large number of the predecessors (salaf) of the Ummah have been observing the fast of the 15th of Sha`ban. Therefore, it is advisable to fast the 15th of Sha`ban as an optional (nafl) fast. One can also keep a fast of qada on this day and it is hoped that he can also benefit from the merits of this fast.

The Prayer of Benefits [Salat al-Khair]

Concerning the Prayer of Benefits [Salat al-Khair], traditionally performed on the night of mid-Sha`ban As for the ritual prayer traditional for the night of mid-Sha`ban, it consists of one hundred cycles, including one thousand repetitions of "Qul Huwa'llahu Ahad [Say: 'He is Allah, One!']" (that is to say, ten recitations in each cycle [rak`a] ). This
prayer is called Salat al-Khair [the Prayer of Benefits], and its blessings are many and varied. Our righteous predecessors used to gather to perform it in congregation. It contains much merit and rich reward.

It is reported of al-Hasan [al-Basri] (may Allah bestow His mercy upon him) that he once said: Thirty of the Companions of Allah's Messenger (Allah bless him and give him peace) related to me that Allah will look seventy times upon one who performs this prayer on this night, and with each glance He will fulfill seventy of that person's needs, the least of
them being forgiveness."

Secrets of Laylat al Bara'at
26 NOVEMBER 2001 (DE1.2)

Audhu billahi min ash-Shaytan ir-rajeem. Bismillah ir-rahman ir-raheem. Dastoor ya sayyidi madad. Nawaytul arba'een, nawaytul 'itikaf, nawaytul khalwa, nawaytul 'uzla, nawatul riyaada, nawaytus suluk, fee hadhal masjid lillahi ta'ala al-'adheem.

InshaAllah, God Willing, we will continue with a brief description of Laylat al-Bara'at, the 15th of Sha'ban. Shaykh Sharafuddin R said: Allah ? has given that night a specialty as an important night, as Allah will inform regarding the sustenance for all human beings and all living species, and it will appear on the Preserved Tablets, al-lawh il-mahfoodh. Even if an ant is going to break its leg, it is written on the Preserved Tablets, specifying the location, the country, the exact detail where and when that ant will break its leg, and everything must be arranged by angels.

In that night all the doors will be opened, and the water of the heavenly spring al-Kawthar will be flowing and flooding the well of Zamzam. In that night the names of happy ones, or those who are going to be saved, will appear on the Preserved Tablets, meaning they will be raised to the level of awliya.

Shaykh Sharafuddin also said: Sayyidina Abu Bakr as-Siddiq asked Ka'b al-Ahbar (who was the trusted scribe of revelation), "Ya Ka'b al-Ahbar! Do you know anything about the numbers of these angels, the malaikat as-su'ada" The Prophet responded, "Ya Abu Bakr! Their leaders, not counting their followers, are created by Allah on the number of the stars that Allah has created from the beginning of creation until Judgment Day, as many as He created and is creating. So calculate then how many their followers are. All of them are praising Allah and praying on the Prophet, and all of the rewards for that are written for the Ummah of Muhammad ."

Shaykh Sharafuddin also said: Those leaders as many as all created stars, along with their followers were bringing the water of al-Kawthar from Paradise, with all it's knowledge and light, and channeling it to the breasts of Sayyida Halima as-Sa'adiyya. It was from that the Prophet knew all the ulum al-awwaleen wal akhireen. The following came through inspirations and visions to Shaykh Sharafuddin, who beheld Ka'b al-Ahbar saying: "Allah was sending the vision of beauty, power and majesty. The ninety-nine beautiful names and attributes were sent to the Nahr al-Kawthar, raising up its level with its tajallis and blessings, sending those blessings to the water of al-Kawthar in Paradise 367 times.

The entire purpose of that was when the Prophet in the future will drink that water from the breast of Halima as-Sa'adiyya, he will receive the power to control the hardest hearts of human beings. That is why he was sent to the people possessing the hardest hearts on earth, ahli Makkah, the Bedouins, in order to soften their hearts. That is why for so many years they tortured the Prophet and his companions. "Those happy angels and their uncounted number known solely to Allah will come to Masjid al-Aqsa and pray in that masjid, and mention by name every single member of the Ummah of the Prophet, and they will ask Allah's forgiveness for them. Then they will go to the roof of Ka'aba with Sayyidina Jibra'il and ask Allah in a special du'a to forgive Ummat an-Nabi. This they have repeated every year, from the time of the Prophet up to the Judgment Day. "After visiting Masjid al-Aqsa and the Ka'aba, then they travel to Madinat al-Munawwara to the Rawdat ash-Sharifa, the Prophet's holy grave, and they wait for the Prophet to emerge.

Then the Prophet emerges from the dome of the grave with his four khalifas and 124,000 sahaba. There, in front of that vast procession of angels, the Prophet will mention the name of each member of his nation saying, Ya Rabbil 'izzati wal-'adhamati wal jabarut, 'forgive them'. He will ask Allah to give his nation two virtues: innocence from fire, and innocence from hypocrisy. "Then Allah will reply, 'I have freed your Ummah from hellfire and I have freed them from hypocrisy.' That is in their spiritual life, not their physical life, as they have the ego on them. (what does this mean? ) "Then Allah will make these angels and companions to visit each and every person alive or dead, in their home or in their grave, and whatever worship these angels are doing will be granted to each member of Ummat an-Nabi. "Then the Prophet will request, 'O Allah! That water of Zamzam. give that reward to all the members of my Ummah." Allah will say, 'Ya Habibi. I gave you an Ummah that makes sins, and they repent and I forgive them. I am going to make from every drop of Zamzam powers to waive all sins: even if you drink one drop of the water of Zamzam, it has the power to clean you of all sins you make in all your life (as it is mixed with the water of al-Kawthar).'"

This concludes the testimony of Ka'b al-Ahbar.

One drop of Zamzam is heavier in the scale than the mountain of Uhud. For that reason, it is very important to remain awake throughout the night of Laylat al-Bara'at and to pray one hundred rakats and to fast its day. If one cannot achieve this, he may sleep and recite, "Ya Rabbi, I am a weak servant and cannot do what should be done," and Allah will forgive him. One of the great awliya, Ma'ruf al-Karkhi, said, "Whoever stays up all Laylat al-Bara'at and fasts its day, Allah will give them the reward of someone struggling fi sabeelillah for forty years."

It is said that Ibrahim al-Khawwas, another great wali, was calling on Allah fervently in his munajat, saying, "Show me Imam al-Ghazali, let me see Imam Abu Hamid al-Ghazali." He saw him in a vision and asked him, "O imam, what is the most superior 'amal (deed) in addition to the five obligations?" Imam Ghazali replied, Inna Allah wa malaikatihi yusalluna. (Surat al-Ahzab, v. 36). That verse was revealed in the month of Sha'ban. For anyone who recites it and praises the Prophet, Allah will praise him ten times and mention him ten times. And Allah will change his heart, making it madhharan litajalli ar-rahman, full of the blessings and manifestations of Allah's name ar-Rahman. Whatever manifestation is on the throne of ar-Rahman will be granted and manifested to the servant who obeys that order, sallu alayhi was sallimu tasleema.

During that night of Laylat al-Bara'at the Prophet calls upon his Ummah, mentioning each of its members one-by-one, and he asks Allah to forgive them. And the Prophet ? asks to come nearer to the Divine Presence and Allah grants permission to come to the right side of 'arsh al-rahman, kaana kaaba kawsayni aw adna.

There he will call for a grand assembly and all of ahl al-barzakh who are free due to their excessive worship, and they will reach that tajalli without seeing it. From dunya, no one will be able to attend that assembly except seven awliya from the 124, 000 saints who live in every century, and Allah will grant them the ability to reach that level. These awliya will witness what is going on in order to reveal it to their followers, and one of them was Sayyidina Shaykh Sharafuddin.

The prayers of the Prophet on that night are fee haqq jam'i al-ummam, from the time of Adam ? up to the Day of Judgment. Whoever the Prophet mentions by name will be of the highest level of people on the Day of Mahshar and they are of one-hundred different kinds, each one of them under one of the manifestations of the ninety-names of Allah, and the Prophet will be under the manifestation of ismal-'aadham.

As per the Qur'an, on that night Allah will order the moon wa in min shayin illa yusabihu bihamdih. Every stone of the moon is making tasabeeh and will be ordered to make istighfar for every member of the Ummah, which is more valuable than the istighfar of forty siddiqs.
Those seven awliya, if they mention the name of a person, he or she will be on the Day of Judgment among the amana al-ummah, able to bring many people under the shafa'a of the Prophet. For their sake, Allah will forgive many of the people on the Day of Judgment.

Yusuf al-Hamadani, who was one of the awliya attending that gathering, narrated, "For twenty-four years I attended that grand assembly on the right hand of the throne. But I had a question. I did not know what that river was flowing on the right side of the throne." And one of the seven awliya who attends that assembly, Bayazid al-Bistami, answered, "That is the river of Sha'ban."

Sayyidina Yusuf al-Hamadani asked, "How long is that river" Bayazid al-Bistami answered, "It is 7000 years in length. I used to pray two rak'ats there every night with the awliya and the prophets who bring them. After the two rak'ats, we find that the water of that river is decreasing. Why? Because Allah orders all the angels of Paradise to go and take a shower in that river, the river of Sha'ban, according to the hadith Sha'banu shahri.Whoever washes in that river is under the authority of the Prophet and will be granted forgiveness."

May Allah forgive us and make us understand the words of the awliya. Some ignorant people say the shafa'a of Prophet is only on Judgment Day, but we say it is for every moment!
Wa yufraqu feeha kulli amrin hakeem is a reference to "Allah placing on that night everything that is to happen in that year on the lawh al-mahfudh and everyone will be granted shafa'a by the Prophet and everyone takes his share of the mercy that the Prophet is sending to the Ummah."

The inner knowledge/ilm-i batin

'What seems from outside to be good for you, might 'in actual' be bad for you; and what seems from outside to be bad for you, might 'in actual' be good for you.'

Maulana Sheikh Nazim Al Haqqani Al Qubrusi

A story is told about a King in Africa who had a close friend that he grew up with. The friend had a habit of looking at every situation that ever occurred in his life (positive or negative) by remarking, "This is good, Almighty knows best"

One day the King and his friend were out on a hunting expedition. The friend would load and prepare the guns for the King. The friend had apparently done something wrong in preparing one of the guns, for after taking the gun from his friend, the King fired it and his thumb was blown off.

Examining the situation the friend remarked as usual, "This is good! Almighty knows best."
To which the King replied, "No, this is NOT good!" and ordered his soldiers to put his friend into jail. About a year later, the King was hunting in an area that he should have known to stay clear of. Cannibals captured the King and took him to their village. They tied his hands, stacked some wood, set up a stake and bound him to the stake.

As they came near to set fire to the wood, they noticed that the King was missing a thumb. Being superstitious, they never ate anyone who was less than whole. So after untying the King, they chased him out of the village. When the King reached his Palace, he was reminded of the event that had taken his thumb and felt remorse for his treatment of his friend. He went immediately to the jail to speak with his friend.

"You were right" the King said, "it was good that my thumb was blown off." And he proceeded to tell the friend all that had just happened. " I am very sorry for sending you to jail for so long. It was bad for me to do this." "No," his friend replied, "this is good ... Almighty knows best" "What do you mean, 'this is good'! How could it be good that I sent my friend to jail for a year?"

The King's friend replied: "Remember that the Almighty knows best and if I had NOT been in jail, I would have been with you(on this hunting trip)." "He knows what is before them and what is behind them: And to Allah go back all questions (for decision)" Qur'an:Surah Al Hajj 22:76


Maulana Sheikh Muhammad Nazim Adil al Haqqani.
Mercy Oceans - Towards the Divine Presence Book One.
Teachings of Mevlana Sheikh Abdullah ad-Daghestani
an-Naqshbandi. Copyright Sheikh Nazim


No one lives their life as they like. No one lives their life as they like, but the one who lives his life as He likes is succesful and happy. We must live as He likes, not as we like; we can't do that. No one can live as he likes, even the President of the USA, even Her Majesty the Queen of England, even the King of Saudi Arabia. The King of Saudi Arabia orders everything, but even he cannot live as he likes. Everyone must live as his Lord likes and as he makes an orbit for him to go on. You can't take yourself out of that orbit; it is impossible.

BismillahHirRahmanNirRahim
The Prayer of Benefits [Salat al-Khair]


Concerning the Prayer of Benefits [Salat al-Khair], traditionally performed on the night of mid-Sha`ban As for the ritual prayer traditional for the night of mid-Sha`ban, it consists of one hundred cycles, including one thousand repetitions of "Qul Huwa'llahu Ahad [Say: 'He is Allah, One!']" (that is to say, ten recitations in each cycle [rak`a] ). This prayer is called Salat al-Khair [the Prayer of Benefits], and its blessings are many and varied. Our righteous predecessors used to gather to perform it in congregation. It contains much merit and rich reward.

It is reported of al-Hasan [al-Basri] (may Allah bestow His mercy upon him) that he once said: "Thirty of the Companions of Allah's Messenger (Allah bless him and give him peace) related to me that Allah will look seventy times upon one who performs this prayer on this night, and with each glance He will fulfill seventy of that person's needs, the least of
them being forgiveness." It is also commendable to perform this prayer on the fourteen nights on which vigil is recommended, as we mentioned in [the chapter concerning] the merits of Rajab, so that the worshipper may thereby obtain this grace, this merit and reward.

http://www.sunnah.org/ibadaat/shaban/ghunya_shaban_frame.htm

It is Disliked to Pray the Sunna of Wudu & Other Non-Obligatory Prayers
During the Disliked Times


1. whenever we perform wudu it's sunnah to use miswak and offer 2 rakats afterwards. if we have performed wudu around Asr and Maghrib time can we pary 2 rakats or not.

Walaikum assalam,

It is a confirmed sunna to brush one's teeth every time one performs wudu, optimally with a miswak. The place for this is when when washes ones mouth. It is recommended to pray 2 rakats afterwards during non-disliked times. Given this, one would not pray this during the 3 prohibited times: as the sun is rising after fajr time is over, just before zuhr time enters, and towards the end of Asr time, when the sun's rays dim such that one can look towards it without being dazzled.

It is also disliked to pray any nafl prayers: [Note: this has been corrected; in the previous posting there was an accidental ‘not’ added] After Fajr time comes in, except the 2 rakats of the sunna of Fajr, After praying the fard of Fajr, After praying the fard of Asr, After Maghrib time enters, until one has prayed the fard, After the khutba has commenced for the Friday prayer (or effectively, if the khatib has risen on the minbar).
In these times, if one enters the masjid, one simply sits down, and does not pray the 2 rakats of greeting the mosque. (One should intend it with the next prayer one performs, though.)

Similarly, one cannot pray Salat al-Tawba (the prayer of repentance) or Salat al-Istikhara during these times. (One should simply recite the dua itself, if in a hurry, or wait until a non-disliked time.) And Allah alone gives success.

Walaikum assalam,Faraz Rabbani



Maulana Sheikh Muhammad Nazim Adil Al Haqqani
Cyprus, Monday, 1st of December 2003


O people, prepare for eternity. Ask support from Heavens. Destur ya Sultanu-l Awliya, Meded.Alhamdulillah, ya Rabbi Shukr, Shukr for our condition.Audhu bi-llahi mina shaitani rajim- always, Bismillahir Rahmanir Rahim- endlessly, la haula wa la quwatta illa bi-llahi-l 'Aliyu-l 'Azim- for every movement, for ever acting, for every intention we must use
it. Asking to know, asking to learn, that is obligatory; we are not coming here to play! But the whole world now running after playings (games). First important factor through their lives- football, volleyball, olive picks (?), when they are in peace, they are running after these things.or skiing. If they are not working that is their works- to waste their life, nothing else.

Because Shaitan is urging them to waste their most valuable energies and most v aluable movements of their lives, so that they may go from here (this life, this Dunya) empty hands- nothing prepared for after death and for eternity. No one is thinking for eternity. If people were thinking and following eternity and its demands as they are following footballs, they should fly without wings, no need for technology, no! The power that man is carrying, each one (of mankind), is going to be equal to whole technology and more, anyone (of mankind)- if we may use our secret power, secret energy. There are secret energy lines, but they are closed.and waiting for that one to ask, "Open for me heavenly power, I need to do this, to do that."

And that power just reached to everyone. When their souls (were) coming from Heavens, same time this power, just related to our souls power, and coming here. But we are not giving any chance for our souls for an opening. Shaitan is saying, "No, don't touch it, you can loose everything from your tasteful material life. If you are going through that channel, you may loose the taste of life, therefore don't touch it- come with me!" And people running after him. Or we have power! One person's power is enough to change whole worlds life. Such a power we have! But we are loosing that most valuable energy. Material energy reaching to atomic energy, nuclear energy; that is the top of material energy, that may use it mankind. No more. Beyond that no more power, and they reached just the last point of material powers, that it is open to them since two or three centuries; technology running in it, and they reached top point. Beyond this no more power, beyond this just covered with spirituality.

Spirituality closing now. And one person's spiritual power may explode whole material powers that reached mankind up today the limits; in a second or less unit of time may destroy everything. That power we are carrying, but it is our ego w ith Shaitan preventing us not to touch it, saying, "Don't use it, no, you may loose everything that you are tasting now, you should loose it. Immediately or suddenly you are going to loose
everything and no more returning to you once again to your tasteful material life."
We are trying to reach to that power and for whole mankind now it is going to be clear that they must ask from that unknown spiritual power, because material aspects or material powers that they reached never answering now to our physical being personally or commonly, finished! As a sick man; when his sickness getting more and more, doctors, physicians, what giving from medicine, saying, "Not answering body", that means, finished, no more any
affect on that sick man. No, finishing.

Now whole world it is like a heavy sickness on them, covered. Everyone, we may say 99% may be in sickness of technology through 21st century, and they are personally asking to save themse lves from the tentacles of octopus- so many hands. Technology just reached with its countless hands to communities, personally and commonly, and people are never going to be able with their technology (to save themselves), technology going to be octopus, asking to
suck them (in) like a hover, to eat them, to digest them in itself, no more personality personally or commonly, finished. Now the whole world is in its worst situation, that never happened before, and no cure. How can cure himself a person and he is through the hands of octopus? Therefore everything from those people that they are looking a cure
through their high technology, can't be able to reach any cure. Therefore we are saying now that now whole world people like a sick man- when you are giving a medicine, a doctor, never answering. That means that one just finished. If, when you are giving medicine, that body is not answering, it means that that body is going to die.

And they are trying every kind of their theories, their experiments, they are making so big research personally or commonly, every kind, from every level of big head men, from every kind of scientists and learned men, but they are never reaching to anything for curing this life of man now in 21st century. Therefore now they are beginning to ask another way, (asking,) "No other way?" When they are going like this and finding it is closed, then they are beginning to stop there and trying everywhere, what is there, if
there is any opening to go forward, and people are running after them, billions. Now whom they are in front they are beginning to think, "Now we reached to an end, and no more our power going forward, we must look and we must try another way". What is another way? Another way is the way of souls, that they are coming from Heavens, with an extraordinary spirituality they are coming. Then they are asking, "We tried everything from material means, now finished. We must turn back to look another tunnel, if any tunnel, direction. This tunnel finished, we may look another tunnel, if passing."

And they are trying now to find another direction or another tunnel that may take them out from this atmosphere that they fell in it. Dark darkness- they are not knowing what they can do, finished, whole world now they are saying, "We can't be able to bring a solution for the problems of mankind", finished. If anyone is saying (a solution), may come to me. I am here, sitting in Cyprus. Come and say to me what is your way! If they are asking what they are asking, may come to me and I may show them the passing way, the way out, the way out of this situation, and it is enough for me 4o days. Not (only for) Cyprus, (for) whole world, it is enough.Less we can do, but for people to be happy, 4o days I am making, changing whole world. "You can do"? Why not? If Allah Almighty is ord ering an ant for a changing, ant changing. What about for a weak servant? That is.

It is a very important point to be known and then people- here is a handful place, a handful peoples country, Northern Cyprus. They fell in such deep unsolved problems now. Before they were never coming to me, now they are beginning to come to me to ask. But yet they are thinking that when I am showing them some way it is enough for them. No, power with us, not with them, they must surrender! I may say the ways of salvation, but they can't do this. As a huge aircraft- one person may drive it, may use it- not everyone may command a huge aircraft. They are thinking that when they are taking something from me it is enough for them to change everything here from bad to best. No, it is impossible! They must come and surrender and say, "You must order, we can do."

I am not giving to anyone now any command, also any authority for changing, because their autho rity now in zero point. Zero point- we are full. Alhamdulillah, we are now in full power, they are empty, finishing. Till they are surrendering to the Lord of Heavens they can't reach to anything, finished, they are finished. May Allah forgive us.Even superpowers- you are looking superpowers also are showing that they are on the point of
neediness, they can't do anything. They are looking (that) they can't do anything. The leaders that they have yearly experience, now their people, their citizens, their nations are getting up, saying, "We don't like you, go away, you are not giving us what we are in need, go away. Enough, bring someone else." If you bring 4o, like that- should be same. Same attributes,no. Shewardnaze went away, now they are bringing another one for example in
Georgia- (but he is) on the same point. They may change it, bringing another one- up to the end of the world they may change governments, cabinets, ministers- (bu t it is the) same. No one can do more than this till they are coming to this humble place to ask support, that our support from Heavens! As long as they are not asking support from Heavens they should finish themselves by themselves, and then Dunya- no more people living on it, no more borders.

If I am riding on donkey, I may go up and down on border, no one saying, "Where is your passport, where is your visa?", ohhh, (going) from East to West.taking X, Y, Z,.and some camel people.up and down, "Go, this is border.before they are not leaving us to pass this border". 7 times.This is coming now! They must come here! If not coming, I am not giving that power! I am authorized for this. Islam is coming, authorized Islam is coming now! The
Sultanate of Islam is coming now. The Sultanate of Shaitan just fell down and no more power on their legs to stand up, making to be like this.

wa min Allah at taufiq.

Ya Allah, Allahu akbar.weakest servant. if He is giving power, He may do as He likes. May Allah forgive me and bless you. We are saying good tidings. I am not advertising myself, but as they are saying I am saying to you! They are advertising me, they may do.Amen. Ya
Rabbi, ya Allah, o our Lord, as You like, we are surrendering to Your holy Commands. Even we are sinners, but our hearts are for You, our bodies for You, our tipidies for you, everything from ourselves for You. O our Lord, accept our humble demands and give us heavenly support from Heavens. Even one (person) is enough.For the honour of the most honoured one in His divine Presence, Sayiddina Muhammad, Fatiha.

Now I am empty, as these sweets. When you are making down power coming.I am prepared for that purpose. When it is necessary my own power burning everything. It is not joking, no, reality! He may give that power, He promised to give that power. As salamu alaikum.


Transcribed by Khairiyah
FORTY HADITHS ON THE MERIT OF SAYING LA ILAHA ILLALLAH
from Shaykh Hisham Kabbani's Encyclopedia of Islamic Doctrine
Posted with permission from the author by GF Haddad ©


1. The Prophet said: "Whoever says: there is no god but Allah enters Paradise."
Tabarani narrated it from Abu Dharr in the Kabir (7:55), Ibn Hibban in his Sahih (31), al-Hakim in his Mustadrak (4:251), al-Mundhiri in al-Targhib (2:422), al-Haythami in Majma` al-zawa'id (1:18), Ibn `Adi (7:2639), Abu Nu`aym in the Hilya (7:174), and al-Bazzar from `Umar.

2. The Prophet said: "Whoever says there is no god but Allah enters Paradise even if he commits adultery a nd even if he steals (i.e. even if he commits great sins)." (Nasa'i, Tabarani and others from Abu al-Darda' - sahih)

3. The Prophet said: "Whoever witnesses that there is no god but Allah and that Muhammad is Allah's Messenger, Allah forbids the Fire from touching him." Narrated by Bukhari and Muslim from `Ubada ibn al-Samit. Ibn Hajar in Fath al-Bari, book of riqaq ch. 14 (1989 ed. 11:324) says that the hadiths of "Allah forbids the Fire from touching him" are even more
explicit than those of "Allah will enter him into Paradise" in establishing that the one who declares Allah's oneness is saved even if he does not heed the orders and the prohibitions.

4. The Companions were talking about Malik ibn Dukhshum, and they wished that the Prophet would curse him so that he should die or meet some calamity. The Prophet said: "Does Malik ibn Dukhshum not testify to the fact that there is no god but Allah and that I am th e Messenger of Allah?" They said: "Yes, he no doubt says this but it is not in his heart."
The Prophet replied: "No-one ever witnesses that there is no god but Allah and that I am Allah's Messenger and then enters the Fire nor is consumed by it." Anas said: "This hadith impressed me so much that I ordered my son to write it down and he did." Muslim narrates it

5. The Prophet said that Allah will save a man of his community the record of whose sins fills 99 books, each book extending as far as the eye can see. Against all this will be weighed the one good deed that he has, which is his witnessing that there is no god but Allah and that Muhammad is His Messenger, and it will outweigh all the rest. The Prophet then said: "Nothing is of any weight with Allah's Name." [The hadith begins: innallaha sayukhallisu rajulan min ummati...] Narrated from `Abd Allah ibn `Amr ibn al-`As by Ahmad, Tirmidhi (Iman 17 - hasan ghar ib), al-Hakim, and Bayhaqi in Shu`ab al-iman.

6. Bukhari narrates in his Sahih (Volume 9, Book 93, Number 601): Ma`bad ibn Hilal al-`Anazi relates: Some of us from Basra gathered and went to Anas bin Malik in company with
Thabit al-Bunani so that he might ask Anas about the Hadith of Intercession on our behalf. Anas was in his palace, and our arrival coincided with his late morning (Duha) prayer. We asked permission to enter and he admitted us, sitting on his bed. We said to Thabit, "Do not ask him about anything else first but the Hadith of Intercession." He said, "O Abu Hamza! Here are your brethren from Basra coming to ask you about the Hadith of Intercession."

Anas then said: Rest of 6. -10. missing xxxx

11. Sa`id ibn al-Musayyib relates: When the death of Abu Talib approached, Allah's Apostle came to him and said: "Say: la ilaha illallah, a word with which I will be able to negotiate or argue (uhajju) for you in Allah's presence." Narrated by Bukhari in his Sahih (Volume 8, Book 78, Number 672). Muslim also narrates it in his Sahih.

12. mafâtih al-janna shahadatu an lâ ilâha illallâh. "The keys to Paradise are the witnessing that there is no god but Allah." Ahmad related it from Mu`adh and Haythami said in Majma` al-zawa'id: "The men in its chain have been declared trustworthy (thiqa) although there is interruption in the transmission." It is confirmed by the next hadith.
12a. li kulli shay'in miftâhun wa miftâhu-l jannati shahâdatu an lâ ilâha illallâh.
"Everything has its key, and the key to Paradise is the witnessing that there is no god but Allah." Narrated by Tabarani from Mu`qal ibn Yasar. Wahb confirmed its authenticity
as related in one of the chapter-titles in Bukhari's Sahih.

13. Ibn `Abbas narrated in his Commentary that the Prophet said concerning the meaning of the verse: hal jaza'u al-ihsani illa al-ihsan - "Is the reward of goodness anything other than goodness?" (sura .... 55:60): "Allah says: Can there be any other reward than Paradise in the Hereafter for one whom I blessed in his worldly life with the recitation of the kalima of la ilaha illallah?" `Ikrima and al-Hasan also said that the reward of la ilaha illallah cannot be anything but Paradise.

14. "If anyone comes on the Day of Resurrection who has said la ilaha illallah sincerely with the intention to win Allah's pleasure, Allah will make Hellfire forbidden for him."
Narrated by Bukhari, vol. 8 p.288 #431. Tirmidhi comments on the preceding hadith:
"It is narrated from al-Zuhri that he was asked about the Prophet's saying whereby "Whoever says la ilaha illallah enters Paradise" and he said: "This was only in the beginning of Islam, before the revelation of obligations and the orders and prohibitions." The hafiz Abu Bakr ibn al-`Arabi (d. 543) comments on this in `Aridat
al-ahwadhi ( 10:105): "There is no justification for Ibn Shihab's (al-Zuhri)
explanation."

This is confirmed by the hadith of `Utban ibn Malik. Ibn Hajar in Fath al-Bari, Riqaq ch. 14 (1989 ed. 11:324) mentions that the opinion of al-Zuhri and of Sa`id ibn al-Musayyib that the hadith "Whoever says la ilaha illallah" applied only in the beginning of Islam was incorrect since the hadith of Abu al-Darda' and Abu Dharr whereby the Muslim enters Paradise "even if he commits adultery or steals" and the Prophet mentioned this precisely to contradict the logic of those who say that great sins will prevent entry into Paradise.

15. lan yuwafiya `abdun yawma-l qiyâmati yaqulu la ilâha illallâh yabtaghi biha wajh Allah illa harrama Allahu `alayhi al-nâr. "No servant is true to his word on the Day of Resurrection, saying: No god but Allah in order to seek Allah's good pleasure, except Allah will make the Fire unlawful for him." Narrated by Ahmad and Bukhari from `Utban ibn Malik.

16. "The best of my sayings and of the sayings of all Prophets before me is: There is no god but Allah alone, without partner, to Him belong all sovereignty and glory, and He has power over all things." Narrated by Tirmidhi from `Amr ibn Shu`ayb, from his father, from his grandfather (hasan gharib).

17. afdalu al-a`mali al-imânu billâhi wahdah, thumma al-jihâd, thumma hujjatun mabrûra, tufdilu sâ'ir al-a`mali kama bayna matla` al-shamsi ila maghribiha. "The best deed is belief in Allah alone, then fighting in the way of Allah, then pilgrimage that is accepted: these outweigh all deeds the distance of East to West." Narrated by Ahmad from Ma`iz with a sound chain.

** missing 18 - 20.

21. man mâta wa huwa ya`lamu annahu lâ ilâha illallâh dakhala al-janna. "Whoever dies knowing full well that there is no god but Allah, enters Paradise." Narrated by Muslim and Ahmad from `Uthman.

22. idhhab bi na`layya hatayni fa man laqita min wara'a hadha al-ha'it yashhadu an la ilaha illallah mustayqinan biha qalbahu fa bashshirhu bi al-janna. The Prophet said to Abu Hurayra: "Go with these two sandals of mine and whoever you meet behind this wall
that witnesses that there is no god except Allah with certitude in his heart, give him glad tidings that he will enter Paradise." Narrated by Muslim from Abu Hurayra. The latter then met `Umar, who prevented him from announcing this to the people and the Prophet agreed with him on the grounds that they would then rely upon it to the exclusion of everything else. The prevention of this news from reaching the ears of the ignorant is confirmed by the hadith of Mu`adh and that of `Ubada ibn al-Samit through al-Sunabihi, both narrated by Muslim in the same chapter (Book of iman ch. 10).

23. man shahida an la ilaha illallah wa anna Muhammadan rasulullah harrama Allahu `alayhi al-nar.< BR>`Abd al-Rahman ibn Usayla al-Sunabihi said: When I entered upon`Ubada ibn
al-Samit at the time of his death I burst into tears so he said: "Why are you crying? By Allah, if I were asked to testify I would testify for you, and if I were given intercession I would intercede for you, and if it were in my power I would certainly help you! By Allah, I never heard a hadith from Allah's Messenger in which there was benefit for you except I narrated it to you, all but one: and I shall narrate it to you now since I am about to breathe my last. I heard Allah's Messenger say: "Whoever witnesses that there is no god but Allah and that Muhammad is Allah's Messenger, Allah forbids the Fire from touching him." Muslim and Tirmidhi narrated it. Qadi `Iyad said: "In this hadith is the proof for the permissibility of keeping certain types of knowledge away from the common people due to the inability of their minds to understand it correctly, as long a s it does not concern an obligation of religion or stipulations for punishment." Nawawi, Sharh Sahih Muslim (Iman Ch. 10 #47).

24. ya Mu`adh ibn Jabal ma min ahadin yashhadu an la ilaha illallah wa anni rasulullah sidqan min qalbihi illa harramahu allahu `ala al-nar. Qala ya rasulallah afala ukhbiru al-nasa fayastabshiru? Qala idhan yattakilu. The Prophet said: "O Mu`adh ibn Jabal! No one witnesses that there is no god but Allah and that I am Allah's Messenger truthfully from his heart except Allah has made him unlawful for the Fire." Mu`adh said: "O Messenger of Allah, shall I not tell the people so that they will be glad?" He replied: "If you do, they will rely on it (and leave everything else)." Narrated by Muslim, Ahmad and Bayhaqi from Anas. Muslim says: "Mu`adh narrated it at the time of his death to avoid sinning (by keeping it to himself)."

25. as`adu al-nasi bi shafa`ati yawma al-qiyama man qala La ilaha illallah khalisan mukhlisan min qalbihi. Abu Hurayra inquired from the Prophet: "O Messenger of Allah, who will be the most fortunate of people to receive your intercession on the Day of Resurrection?" The Prophet replied: "O Abu Hurayra, I knew, because of your love of what I say, that no one other than you would ask me of this hadith. The most fortunate of people to receive my intercession on the Day of Resurrection are those who said: la ilaha illallah purely and sincerely from the heart." Narrated by Bukhari from Abu Hurayra.

26. Usama ibn Zayd killed an idolater in battle after the latter had said: "There is no god but Allah" (la ilaha illallah). When news of this reached Allah's Messenger he condemned Usama in the strongest terms and he said to him: "How can you kill him after he said La ilaha illallah?" He replied: "But he said it with the sword hanging over his head-"
The Prophet said again: "How can you kill him af ter he said La ilaha illallah?" He replied: "O Messenger of Allah, he said it in dissimulation (taqiyyatan)." The Prophet said: "Did you split his heart open (to see)?" and he did not cease to reprove him until Usama wished that he had not entered Islam until after he had killed that man so that he might have been forgiven all his past sins through belief. Narrated by Bukhari, Muslim, Ahmad, Tayalisi, Abu Dawud, Nasa'i, al-`Adni, Abu `Awana, al-Tahawi, al-Hakim, and Bayhaqi.

27. Al-Miqdad said: I asked, "O Messenger of Allah, suppose I and one of the idolaters battled and he cut off my hand, then I was positioned to strike him and he said: la ilaha illallah! Do I kill him or spare him?" He said: "Spare him." I said: "Even if he cut off my hand?" He said: "Even so." I asked him again two or three times whereupon he said: "If you kill him after he says la ilaha illallah then you are like him before he said it, and he is like you before you killed him." Narrated by Ahmad, Abu Dawud, Nasa'i, Shafi`i in his Musnad, and Bayhaqi in the Shu`ab.

28. inna-llaha la yu`adhdhibu min `ibadihi illa al-marid wa al-mutamarrid `ala Allah wa aba an yaqula la ilaha illallah. The Prophet said: "Allah does not punish of his servants, except the rebel against Allah who refuses to say: there is no god but Allah."
Ibn Majah narrated it.

29. afdalu al-dhikri la ilaha illallah. The Prophet said: "The best remembrance of Allah is to say: There is no god but Allah." Tirmidhi (hasan), Nasa'i, Ibn Majah, Ibn Hibban, Bayhaqi in Shu`ab al-iman, from Jabir ibn `Abd Allah. (dhikr - see also )

30. al-tasbih nusfu al-mizan, wa al-hamdu lillah tamla'uhu, wa LA ILAHA ILLALLAH laysa laha duna Allahi hijabun hatta tukhlisu ilayh. The Prophet said: "Saying subhan allah (glory to Allah) is half the balance and saying al-hamdu lillah (all praise belongs to Allah) fills it, and there is no veil between la ilaha illallah and Allah Himself (i.e. it is not even weighed in the Balance), it reaches Him directly." Narrated by Tirmidhi from `Abd Allah ibn `Umar. Suyuti in al-Jami` al-saghir said it is sound (sahih).

31. kunna `inda al-nabiyyi sallallahu `alayhi wa sallam fa qala hal fikum gharib ya`ni ahl al-kitab qulna la ya rasulallah fa amara bi ghalqi al-abwabi wa qala irfa`u aydikum wa qulu la ilaha illallah! farafa`na aydina sa`atan thumma qala al-hamdu lillah! allahumma innaka ba`athtani bi hadhihi al-kalimai wa wa`adtani `alayha al-jannata wa anta la tukhlifu al-mi`ad! thumma qala abshiru fa innallaha qad ghafara lakum. Ya`la ibn Shaddad relates that his father Shaddad ibn Aws told him as `Ubada ibn al-Samit was present and confirmed it: "We were sitting with Allah's Messenger and he asked if there was any stranger - the narrator said: i.e. People of the Book - in the gathering. We said that th ere was none. He said: Shut the door, raise up your hands and say: "There is no god but Allah." We raised our hands and recited the kalima tayyiba for some time. He then exclaimed: "al-hamdu lillah! O Allah, You have sent me with this word and have ordered
me to teach it and have promised me Paradise for it, and You do not take back Your promise. Be glad, for Allah has forgiven you!" The chain of this hadith is fair (hasan). Narrated from Ya`la ibn Shaddad's father and `Ubada ibn al-Samit by Ahmad, Nasa'i, Tabarani, al-Hakim, al-Mundhiri in al-Targhib, and others. Al-Haythami said in Majma`
al-zawa'id: "The sub-narrators in its chain are trustworthy."

32. `Abd Allah ibn Salam relates: As we were travelling with Allah's Messenger he heard the people asking: "Which action is the best, O Allah's Messenger?" He said: "Belief in Allah, fighting in Allah's way, and pilgrimage that is accepted." After this he heard a call coming fr om a valley saying: "I bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah" whereupon he said: "And I bear witness to the same, and I bear witness that no one bears witness to the same except he clears himself of shirk
(associating a partner to Allah)." Ahmad and Tabarani in al-Awsat relate it with a sound chain, as stated by Haythami in Majma` al-zawa'id.

33. The Prophet came out and heard the adhan. When he heard the mu'adhdhin say: la ilaha illallah, he said: khala`a al-andad, which means: "He (the speaker) has disowned (the existence of) partners (to Allah)." Ibn Abi al-Dunya narrated it, and Suyuti cites it in his commentary of verse 2:18 in al-Durr al-manthur.

34. yakhruju min al-nari man qala la ilaha illallah wa kana fi qalbihi min al-khayri ma yazinu sha`ira, thumma yakhruju min al-nari man qala la ilaha illallah wa kana fi qalbihi min al-khayri ma yazinu badhra, thumman yakhruju min al-nari man qala la ilaha illallah wa kana fi qalbihi min al-khayri ma yazinu dharra. "There will come out of the Fire whoever said: There is no god but Allah, and there is in his heart a bead's worth of goodness; then there will come out of the Fire whoever said: There is no god but Allah, and there is in his heart a grain's worth of goodness; then there will come out of the Fire whoever said: There is no god but Allah, and there is in his heart an atom's worth of goodness."
Related by Bukhari, Muslim, Ahmad, Tirmidhi (hasan sahih), Bayhaqi, Nasa'i, Tabarani, Ibn Majah, and Ibn Khuzayma from Anas.

35. Mu`adh ibn Jabal said that the last he spoke with the Prophet he asked him: "What action is most beloved to Allah?" And the Prophet replied: "That you die with your tongue still moist with the mention (dhikr) of Allah." Related by Tabarani and al-Bazzar (hasan). Note that hadith #29 stipulates that the best dhikr is La ilaha illallah.

GF Haddad ©

I need a supplication to say at the end of prayer…
Walaikum assalam wa rahmatullah,

One dua is: [a reading of it is attached]

اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا
وَلَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ
فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ وَارْحَمْنِي
إِنَّك أَنْتَ الْغَفُورُ الرَّحِيمُ

It is a hadith related by Bukhari, Muslim, and others, in which the Messenger of Allah (Allah bless him and give him peace) taught Abu Bakr (Allah be pleased with him) a supplication to say at the end of his prayer, namely:

‘O Allah, I have wronged myself a great wronging, and none but you forgives sins. So forgive me with forgiveness from You, and grant me mercy, for You are the Forgiving and Merciful.’

Note that it is a confirmed sunna to make dua before the final salams in prayer. Any dua for non-worldly matters will fulfill this sunna, [Maraqi al-Falah, Durr al-Mukhtar] but it is best to try to make a heart-felt dua using the duas of the Beloved of Allah (Allah bless him and give him peace), for the words of the beloved are beloved to the Beloved.

And Allah alone gives success.
Wassalam, Faraz Rabbani
Sunni Path - www.sunnipath.com Now live!
An Online Center for Traditional Islamic Knowledge


'Loss & Tradegy' by Maulana Sheikh Nazim


Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah. As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu Question “Sheik Effendi, when we behold the glory of the rising sun and the endless sky full of stars, we feel and know thereby that the Creator is and that He is very Great. But sometimes in the life of a person there occurs very sad and terrible events : people whom we love die – parents, brothers, friends. When tragedy comes into our lives, how can we keep our faith in Gods Mercy, how can we feel that He cares about what is happening to each and every one of us?”

Now our distinguished guest has asked a very important question that every single person in the world must be asking in his heart. His eyes have been opened to the Infinite Gory of the Creator by the wonders He Almighty has created for that purpose. Therefore, he is praising the Creator and he is saying that these wondrous sings in the cosmos, and the perfection and harmony of the intricate movements of heavenly bodies, of the balance of nature etc, may cause a person to awaken to the Majesty of the Creator, Sustainer and Guide of All Creation.

He recognises, as do all believers, that the Lords Endless Mercy pervades the Universe, for without it neither we nor any other creature could exist and take its sustenance. He sees that we are swimming in Allah’s Mercy Oceans. But he asks, as do so many people, how to reconcile our belief in Allah’s Mercy with the bitterness and horror we feel at the death of loved ones and other seemingly merciless events in the world. He is asking how we can deal with the doubts that creep into our minds in respect to that mercy, how to deal with that voice that says to us : “If Allah is so merciful, how can He allow such events to happen?”

Yesterday we spoke of the creation of Adam, and we said that, according to tradition, the descendants of Adam have been granted the most honourable station possible among creatures of this world: the rank of deputies of their Creator. Every creature may ask to be in possession of such a high rank, but Allah Almighty cautioned them all, asking: “Who among you is prepared to pay the price and carry the burden of that most honoured rank. Who can carry that heaviest of ranks on their shoulders?” Yes, all creation was shown the nature of that rank, and its responsibilities. As Allah Almighty states in the Holy Qur’an:
“Verily, We offered that trust to the heavens, the earth and the mountains; and they refused to accept it, and they feared it, But man, he took it upon himself to bear it. Surely he was sinful, very foolish.”

And He Almighty revealed to creation all that was involved in that trust; so that no creature could plead he had been burdened beyond what he himself had accepted. The result was, that when faced with such a choice, all of creation refused to take it upon themselves, saying that that were afraid in the face of such an awesome challenge. But man said: “I can carry it. I am ready to make the necessary sacrifices, I am ready to pay the price.” Here then, is your answer. If you lay claim to that honour, if you value the nobility of your rank as “Crown of Creation”, if you consider that which sets you apart, from dogs and monkeys to be worth preserving, worth sacrificing for, then you must be prepared to agree with your Lords decrees; that is the price you pay for that most honourable rank. You must not reject what He wills in directing the course of life in his Creation . He does as He Wills, and it is for us to be patient in matters that are beyond our sphere of influence ( like the inevitability of death ), for the sake of our Lord’s love, as He has given His Love to the Descendants of Adam above all creatures.

Look, our Lord asked the Prophet Abraham, Peace be upon him, to slaughter his son for the love of his Lord. In this story is a lesson for all of us. He Almighty ordered Abraham: “Slaughter your son for Me. The price of My Love is even more than the sacrifice of love that you harbour for your son. Give that love (which is now for your son) to Me also: by slaughtering him, give it to Me.”

Then Abraham made ready to obey his Lord, despite satan’s repeated attempts to dissuade him. Thus ( by proving his readiness to carry out his Lords order) Abraham proved his steadfastness in obeying the divine command. But the Lord, who is not in need of the blood of our sacrifices, but accepts the sincerity with which they are offered, prevented the knife from cutting. He Almighty ordered the knife: “Don’t cut!” Then Abraham tried to cut his sons throat, but the knife wouldn’t cut, would not even make a scratch, though he had sharpened it himself with the greatest care. Repeatedly he drew the knife across the delicate throat of his son, but with no result. At last Abraham threw down the knife, and in order to show Abraham the power if his Will, He Almighty made that knife cut through a big rock like a knife cuts through cheese. The an Angel appeared to the astonished Abraham, saying: “Oh Abraham, don’t think that your knife is dull! You have proved your sincerity, now take this ram and slaughter it….”

He Almighty has given His Divine Love to the descendants of Adam, and we have responded to our Lord, saying: “We are true unto You, oh our Lord.” Then He Almighty said : “I am going to try you, to examine all of you to see who is true in his claim of loving Me.” Who can withstand such a trial as Abraham? But in all of our lives there are also trials, and by being patient in the face of them we gain our Lord’s endless love.

One of the most famous of Islam’s saints was the King of the land of Balkh, Ibrahim bin Adham. He abandoned his kingship for his Lords sake and went away to live on what he earned by performing tasks of menial labour, and devoted his spare time, and all his heart, to his Lords worship. When he abdicated his throne, and went away he left behind him a pregnant wife. After twelve years the boy his wife had born began to inquire after his father. The boy set out in search of his father, and successfully traced his movements until he finally came across him in Mecca. Ibrahim bin Adham knew that the boy was his son the first time he laid eyes upon his noble face. He said : “You are my son.”

The boy said “You are my father.” Then Ibrahim prayed to his Lord: “Oh my Lord, You know best that, up until now, all of my love has been exclusively for You. Now I see that some of my love is going to this boy. Oh my Lord, all I want in this life is that my heart be purely for You: therefore I implore You to please transform this love in my heart for the boy to be love for You.” Then Allah Almighty took the soul of that boy to his Divine Presence. The love that the boy had for his father was transformed into Divine Love so that he went to the Divine Presence totally pure.; and the love that Ibrahim bin Adham had for the boy also penetrated to the realm of Divine Love. Merged into the Divine Love Oceans of his saintly heart.

Allah Almighty is “Al-Ghayyur” or “The Jealous God”. He calls us to merge all the love we feel into His Divine Love; to take the love we feel for our loved ones and transform it into a love that will penetrate into the realm of Divine Love. This is the meaning of His requiring a “pure heart” (qalbun – salim) from His servants, for all that you love in those dear ones, is but the attraction of a ray of the attributes of your Lord which you see in them, which shines through the familiarity between you and them and reaches your heart. Those loved ones will die, and so will you; but if that love reaches to the ultimate recipient of all Love, then the goal of human love has been attained, and it is acceptable and lovely in the Divine Presence. But if we fail to surrender to our Lords decree of mortality for all His creatures, and hate Him for putting us in a temporary existence of passing images, states and feelings, life becomes a bitter pill too bitter to swallow. In such a case life itself becomes a sorrow ocean, as He Almighty calls all of His servants, one by one, back to His Divine Presence and away from us and this world.

He is our Lord, the sole Sustainers of our existence. He has rights over us and tries us to see who will be true and hold to the love of their Lord. Therefore, all manner of events may occur: lovely people may die, young people may die, brothers, sisters, wives and husbands may die, will die, must die. Everyone you love will die. Then He looks to see what you will do: can you transform your love and make a tragedy a cause of increasing your love for your Lord? So few people understand this, and that is why they can’t see the Divine Wisdom in sorrowful events. They don’t recognise that our Lord is beckoning us to Love Him wholly and exclusively; therefore they suffer.

Everything He Almighty has given to the Descendants of Adam is temporary, not worthy of that ultimate love. You must give your love to the One who is always in existence – from pre eternity to post – eternity. “Glorified is the ever – living (Lord), for whom there is no Death” Therefore, you must awake to these realities and not ever think that events represent the decrees of a merciless Lord. No! For in these apparently merciless events is contained boundless mercy, as our Lord rewards us in accordance with the severity of our trials: the recompense is more and more of His Love.

At any time sorrowful and unliked events may (and will) descend upon you, your Lord makes them a means of approach to Him that He may pour out everlasting Love Oceans on His beloved servants. This is a very important point, and a very heavy one. We must comprehend these wisdoms and their import, but such a realization will evade us as long as we are thinking that these are just some words. That Divine Love must be tasted. As much as I may repeat the words: “Honey, honey, honey…..” or describe the characteristics and flavour of honey, you are not going to taste it, not going to be satisfied. These realities must be tasted, and unless you have reached that point you cannot understand more than these words.

From "Divine Sources" in the Mercy Oceans series.


Follow in the path of him who has turned to me with love: Quran (Luqman,15)
From the saying of Holy Prophet s.a.w, When Allah loves someone, he will put
him in difficulties "We ask to be no-one and nothing, for as long as we are someone, we are not complete" - Mawlana Shaykh Nazim Adil Al-Haqqani


ON LAYLAT AL-QADR
The Night of God's Decree in the last ten days of the month of Ramadan
from NUZHAT AL-MAJALIS

A large number of the commentators have said that deeds done on that night are better than the deeds of 1,000 months which do not contain a Night of the Decree. Ka`b al-Ahbar said -- may God be well pleased with him: "There was a righteous king among the Bani Isra'il.
God revealed to their Prophet: "Tell him to wish for something." He said: "I wish to strive in the way of God with my possessions and my offspring." God gave him one thousand children. He began to prepare each child for battle until that child died as a martyr,
whereupon he prepared the next one, and so forth until they were all killed in a period of 1,000 months. Then the king himself entered the fray and was killed. The people said: "No-one will ever be able to attain to his merit." And (now) God revealed this sura (The
Decree)."

Al-Waqidi said: "It is the first sura revealed in Madina." Najm al-Din al-Nasafi, however, says: "Eighty-five suras were revealed in Mecca, the first being al-Fatiha and the last "Woe unto the Defrauders" (sura 83); and twenty-nine were revealed in Madina,
the first being "al-Baqara" (sura 2) and the last "al-Ma'ida" (sura 5)."

Abu Bakr al-Warraq said: "Solomon's kingdom was five hundred months, and Dhu al-Qarnayn's kingdom was five hundred months, and God has made the deeds done during that night outweigh both kingdoms." I saw in Rawd al-afkar (The Meadows of Reflections) that one day the Prophet (s) mentioned four men who had who had worshipped God for eighty years, not
disobeying him for one blink of an eye. The Companions were seized by wonder at this, whereupon Gabriel came to him and brought him this sura so that the Prophet (s) and the Companions became happy.

The scholars differ concerning the designation of the Night of the Decree. Most say that it falls on the twenty-seventh of Ramadan. Whoever prays on that night four rak`at (prayer-cycles) in which he recites al-Fatiha, "Rivalry in worldly increase distracteth
you" (sura 102) once, and "Say He is God: One" (sura 112) three times, Allah will make the throes of death easy for him, remove from him the punishment of the grave, and give him four pillars of light on top of each of which rest 1,000 palaces.

Al-Shafi`i said -- may God be well pleased with him: "The strongest reports I have is that it falls on the twenty-first." The author of Tanbih al-ghafilin (Abu al-Layth al-Samarqandi, d. CE 983 CE) reportedly said it is not confined to the last ten nights of Ramadan,but al-Rafi`i rejected this opinion. What I did see in the "Tanbih" is that he said that the letters which form "The Night of the Decree" are nine (la-y-la-t-a-l-qa-d-r), and God mentioned it three times in the sura: 9 x 3 = 27, which is an indication
that it falls on the twenty-seventh.

This is also the opinion of Ibn `Abbas, who adduced the fact that God created seven heavens, seven earths, seven seas, and seven days; and that He created us from seven elements and nourished us with seven kinds of food, according to His saying (80:27-31):

"And we cause the grain to grow therein"-- this is (1)wheat and (2)barley --"and (2) grapes, and (3) reeds"-- that is, canes --"and (4) olives and (5) dates, and garden-closes of thick foliage"-- orchards with great trees --"and (6) fruits"-- such as figs --"and (7) grasses"-- that is, the vegetation which animals eat.

And finally, (Ibn `Abbas adduces) that He ordered us to prostrate upon hearing seven verses. All this is discussed in the chapter on trust (al-amana). Blessings and Peace on the Prophet, his Family, and his Companions

http://www.sunnah.org/ibadaat/fasting/laylatal-qadr2.htm


Maulana Sheikh Muhammad Nazim Adil al Haqqani
Cyprus 9 July 2003


Rasullullah Saydinah sultanul awliyah; Rasullullah ya rijalallah A'udhu billahi minash shaytanir rajim; Bismillah hir rahma nir rahim; La hawla wala quwwatta illa billahil alihil adhim

It is a association. We are asking from our grandshaykhs to help us through this difficult days. Perhaps it is much more difficult period for whole world. Just passed away thousands of years. Believe in Holy Books and then we are saying Holy Books: Torah and Gospel, Old Testament, New Testament. Now in our days, people, they are claiming that they are Christians. We not objecting. As you like. You saying that you are Christian, okay. But you must know that Christianity in our days it is not same Christianity that
Jesus Christ (pbuh) just brought from his Lord to children of Israel. They must know, whole Christians and as well as the children of Israel, Israeli people, they must know that Jesus Christ just had been sent to them, to the children of Israel, and his prophecy was not a whole prophecy to whole nations, no. He had bee n sent only to children of Israel.

Christians must know this as well as children of Israel, they are knowing. Because through their Holy Book that granted from the Lord of Heavens to Moses (pbuh), Torah, mentioned that Allah Almighty sending one prophet that he going to be between Moses and that the Last Prophet, Seal of Prophets, between them. That is Messiah, that they are saying Messiah. Children of Israel they saying Messiah, but that Messiah coming after Moses to inform whole nations for coming prophet that he should be Last Prophet, Seal of Prophets and he should be like Moses. Not that coming between Moses and that one Saydinah Isa, Isabnul Maryam. That the Seal of Prophets, as Saydinah Musa was informed through Torah, and Allah Almighty also saying and giving knowledge to him that, that one I'm sending one, last one, he's Seal of Prophets, from the brethren of Israel not from children of Israel, from brethren. That means not from the line of Ishaq (pbuh) but coming his brother
's Saydinah Ismaeel. Should be like you, the last one.

Therefore Jesus Christ coming Mussadikaan???? approving Old Testament and he had been granted New Testament and giving the good tidings of coming Last Prophet. When he had been sent, Jesus Christ, his prophecy was, and his his being, physical being, was not like other people or prophets. His birth and his coming was all miraculous, miraculous. And even his existence, his birth, his existence through children of Israel was miraculous, but majority of children of Israel they are not accepting him and his miraculous birth.
They refused him. They are saying they not accepting such a one to be Messiah. And Jesus Christ he was teaching and he had been granted New Testament. New Testament, it was only one book. New Testament that he brought to children of Israel was acc or ding to Allah or according to Archangel Gabriel. But now the Christian using New Testament according to
Marcus, according to John, according to Matthew, according to Lucas.

They not accepting. We never accepting a Holy Book according to Lucas, according to Matthew, according to John, according to Marcus. They asking according to Allah, what is that? Yet they're insisting on wrong way. How they are saying according to Lucas and saying to me believe, that is New Testament according to Lucas. I'm asking Lucas was, means or ???.They were Malak, Archangel Gabriel, bring from Allah and giving to Jesus Christ. Up today they bringing for evangelis. They never lived with Jesus Christ either one of them; one of four, Lucas, John, Mathew, Mark. From where they're hearing and writing? What is that? Therefore I am against Christians and saying they on wrong way, they not on true way .& nbsp; You have been cheated. What it is the positions of Mark, Lucas, Matthew and John? They were from 20 disciples? No any disciple saying according to me this is a evangelis or gospel. Which one saying? And after after, from where hearing Marcus? Marcus, from whom he was hearing or learning and writing that gospel? Who was their teacher?

Where Christianity now? You know, I went to Chicago, They are taking me museum of nature. You went there? Christianity when you're entering from main entrance, coming a huge mammoth. They're not elephants. They're saving the grandfather of elephants. Written on it, Mammoths lived million years ago. My head turning, million years ago living this mammoths. I'm asking really you are saying they don 't believe you are saying. I'm asking really live before one million years they don't believe. And fur not from their ??? Looking the second one..

Christianity that now they're loosing (it) like that Mammoth. And more than this I show from here up to that mosque another but it was only bones and skin. Really, yes sir, they're saying to you it's a dinosaur but I'm not that one. How they are here they saying that I am that one but I am not accepting. First making Christianity like that dinosaur only bones. Then they are looking and saying it is not good this one only bones, you must
dress this one as mammoths. Therefore leaving dinosaur and making mammoths better. It is also Christianity like this no life only so many imitated things. Their artists making this and saying this Christianity. Therefore Jesus Christ coming, Jesus Christ coming to correct every wrong thing that Christians doing. About 2000 years they doing everything wrong. Therefore we are saying no real Christianity now, finish. No real Christianity. And we are asking real Christianity to come and to speak to me.

Old Testament, New Testament. We are saying that Holy Books. People whom they are
believing in Holy Books, when they are saying Holy Books they only are asking to say Old Testament and New Testament, Torah and evangelis (??). They're not saying for Holy Qur'an, no. Holy Qur'an Glorious, Heavenly Book hat had been sent from heavens to whole nations. And that is mentioned through Holy Books that before coming an Old Testament and New Testament. And some people they are saying the Last Testament, maybe Last Testament.
And shaytan just destroyed Old Testament and New Testament and its aim to destroy also Last Testament. Therefore whole nations, whole nations they are attacking on Holy Qur'an, Glorious Qur'an and making imitated Muslims that they are not Muslims.

Only by their names. Imitated Muslims, to attack on Islam and its Holy Book, G lo rious Qur'an. So that now whole world they left their Lord and their Lord's Glorious Qur'an that guiding them Here and Hereafter to their real happiness and real honour for eternity. And why fighting should continue that is my intention till I'm destroying shaytan and his kingdom to make it under my feet. I'm so weak one but my Lord Endless Power Oceans. If He is ordering an end, finishing. Here only here coming a handful people but these people more much more valuable in Divinely Presence because they are asking from truth and they are asking true ones to follow them. And truth with prophets and true ones they prophets.

May Allah forgive me and blessings you for the honour of that one that he most honoured one in His Divinely Presence, Saydinah Muhammad (saws). Fatihah.


Maulana Sheikh Muhammad Nazim Adil al Haqqani
Cyprus 8 July 2003


Rasullullah saydi madat ya sultanul awliyah Madat ya rijalallah Audhu billahi minash shaytanir rajim Bismillahir rahmanir rahim La hawla wala quwwatta illa billahil alihil adhim Assalammu Alaykum Wa Alaykum salaam wa rahmatullahi wa barakatu

Tariqatus sohbet wa... When a authorized person addressing to people must ask a permission from spiritual headquarters. Not asking, everything that he is speaking going to be on behalf of his ego and everything coming from ego it poison; poisoning people, poisoning their spirituality and killing their physical being. Unauthorized people whom they is speaking on behalf of Islam poisoning and also harming their physical being. Therefore you must, when an authorized person asking and saying O our grandsheigh I'm asking your permissio n for addressing those people whom they are coming and meeting with us, then that person, everything belongs to them. And who are saying Audhu billahi minash shaytanir rajim, Bismillahir rahmanir rahim, La hawla wala quwwata illa billahil alihil adhim, that one going to be under those holy peoples' full control.

Therefore listen and obey. Now what they are bringing to my speech I'm going to speak on it. Hear, listen and obey. You should be happy Here and Hereafter. Those people that they are authorized. to speak to address people they must be inheritors of the Seal of Prophets If not they are only giving poison speech, poison declaration, wrong understanding, wrong knowledge, no wisdoms They only giving rubbish things with poisoned matters.

That is our nation that you must understand. Not to go and to hear unauthorized people. Now whole world, I may say not 99% but 99% and one from ten, you may take and others rubbish and poison. Whole world poisoned now, because unauthorized people is speaking. They can't speak. Saydinah Ali (Allah blessings him) (Arabic) Allah Almighty's Lion, he was coming to Basra, Basra famous city in Iraq that time the center of ulamas and knowledge and many mosques in that city, it was a big a huge city that time so many mosques and so many alims they're speaking addressing to people on mimbars and he was coming and sitting and listening through whole mosques whom that one who addressing to Muslims. Just he was hearing all of them, then coming to his maqarms, to his station, to his ways because sitting there as Caliph. He was ordering, making a order and sending every mosque, so many mosques, so many people addressing their wise advises to Muslims.

And he was saying except two, others let them not to address to people. Except two ones, others not give any permission to addressing people. The tabi-'in used to prophet's followers, sahabah, they are taking that knowledge even now he was ordering only two ones may address to people, others no, forget them. Whom they are? One Hasan al-Basri (ra), he may address to people, and second, Qadi Shuraykh (ra) these two exceptions, others stop them not to addressing people. S. Ali, Allah blessing him, was not happy when he hearing from those people and he was saying these people they are only like hasat keeping so many things and saying to people as old times sometime some people they addressing to people so many stories, tales through their coffee centers or other centers and he was saying those people they're only reading, keeping and giving to people.

But they not bees. Bees come on flowers taking from flowers wax and honey. Some others coming but they not taking from flower's honey. Honey only for bees, they're doing this honey other kinds of bees never. Therefore he was saying only two ones, they are like bees taking from fl owers of Islam and giving honey to people. Others no; others they are not doing that, they are only wearing the cover of a flower, taking something they coming taking and putting in a pot from this from that from this from that but through the cup they are not going to be honey. After one hour or one night or one day if you are asking to taste it, it is so bad thing you must throw it away. Now they are taking, these men they are taking and I take it. But you are not bees. You are not bees. You don't know that ???.you don't know that you are not knowing that knowledge to make honey. Never. Therefore finding through hundreds of people they coming and addressing people and you will see I say no, they are not giving honey.

I'm tasting. Say to me this is honey. Therefore Saydinah Ali say they not giving to people honey, something a finish. Going to be a strange thing, going to be through his stomach making troubl e for that person. Take away. Leave two them making honey. Leave people to go there and to take honey. That 14 centuries ago, what about now, xxx. You find someone giving honey. I'm running from east and west from north to south I found one. Through my grandsheikh he tastes me honey and teaching me also some how I can do honey. These words, they sweet words. These words carrying honey to make listeners to be healthy through their minds and through their hearts. Others poison, whole people poison because they not asking. They thinking that if it is written doctor going to give to you honey.

At the time of Saydinah Ali, if only two through Basra what about now Yet they fighting there in Basra, no mind doctors and shaykhs they are not understanding the Divinely Wisdom through Holy Qur'an for arranging the lives of Muslims . That they are not understanding that shariah is standing up with sultan and sultan is standi ng up with shariah , yet they are running after democracy, hypocrisy. Asking democracy, not asking sultan. Shariah saying I can't be alone, I'm coming with sultan and sultan saying, I'm coming with shariah, its written. Where Egyptian Alims? Damascus alims? Baghdad alims? Hijaz alims? Turkish alims? Alims where they are? South African alims? Pakistani alims? Iranian alims? Where they're?

They are not learning, reading that sultan zinullah Allah sultan representing Allah Almighty on earth ???. Rasulullah. Where it is? What they have? Therefore I am saying, not I am saying they are making you to speak people poison, poison and their poison may be most going to die. They can't reach to Mehdi (as). Because poison people, if Mehdi coming, coming they against him Mehdi (as) coming and coming to kill 70 000 such poison people, such learned people, 70 000. It is mentioned through our grandsheikhs' books particularly throu gh Sheikh Abdul Sharani (??) was mentioning when Mehdi coming he's going to kill 70 000 wrong alims. Wrong alims means that poisoned people and they poisoing people. First wahabi people.

Oh people, it is important, don't listen to everyone's speech. Don't read every book because in it also so many poisons. They're giving meaning through their, on behalf of their egos. They are not giving meanings, they're so proud people that they're never asking to look old books or awliyahs. They're saying we know also, you don't know. Awliyahs knowing and when ummah losing respect of awliyahs, they lost everything. Therefore on ummah now whole nation of Saydinah Muhammad (saws) they are poison and they should be taken away. Only whom they not poison should remain for Mehdi (as).

Oh people look to whom you are hearing, to whom you are looking, to whom you are obeying. Everything wrong now. Ulama ussu back learned pe ople. They should be, when last day approaching, worse people, they should be wrong alims when they are poisoning people. May Allah forgive me..???ful.people, therefore they making me to speak on that point you must ask a person who addressing to you to your community, are you authorized or not? For if you are saying I am authorized, put your hand on the Holy Qur'an and say, yes I have been authorized by the inheritors of the Seal of Prophets, I have been authorized. Look how he is beginning to address to people. You may understand if he is authorized or not. Don't hear what they are saying. In so many books wrong meanings, wrong practicing, wrong beliefs. They're making real shariah come down and miseries increasing, troubles increasing, problems coming endlessly. No rest for them here those poison people or through their graveyard or through the day of salvation.

Oh people, hear and obey. Look those people whom they addressing you must ask are you authorized or not? ARABIC. He saying I'm authorized and he never authorized, cursing coming with him. Oh our Lord, Oh Allah, Ya Rabbana, ya Rabal alamin wa rabu quli shay rabuna wa rabuqulishay ahrijna bi sahibuz zamaan ya rabul alamin ..

We are asking humbly from Allah Almighty and from his most respected and honoured servant Saydinah Muhammad (saws) to send us those people that they understanding really to truth through Holy Qur'an to take our hands out from those dirty streets for the honour of most honoured one in devinely presence Saydinah Muhammad (saw)


Maulana Sheikh Muhammad Nazim Adil al Haqqani
Cyprus 6 July 2003


It is a association. Association only made for training our egos. Therefore it was used from beginning up to up today. Whole prophets they were training people, they were teaching people, they were directing people through association. Association that means essence of advice. We are in need.

Perhaps your physical being may need one, but you're spiritual being needs ten. If you are not taking care for your spirituality from your spiritual being your ego going to be much more stronger and attacking on you're spirituality and taking whole control on you on yourself. When your falling in the hands of your egos and its controlling you finish. They're only slaves, no hope. Therefore, every prophet just coming to make our spirituality to be much more stronger than our ego s. So that you may be able to control your ego. Your spirituality to control your ego. If not you are falling in the hands of your ego and ego taking you to hells here and hereafter.

No honour a person who is controlled through his ego. No honour here or hereafter. And every prophet just reached to teach people and then to make them to practice and they should be able to control on their egos. That is main point of whole prophet's teachings. Must be well known. Most important point of mankind through their lives on this temporary life on this planet. And it is a short time but long time you may be only your majority age if you can be able to make a full control of your ego that means up to end you may be able. But through your majority age you can't be able to control it you are finish. And now people, particularly youngsters, they never trained on that point.

They're free. For what Allah Almighty making hara m? What is the reason? If a person, if people had been left without halal and haram what happening and why Allah Almighty putting that limits for halal and limits for haram why? People thinking because their teachers shaytan Through shaytanic teachings to whole youngsters to whole nations Let Halal and haram to put limits for mankind it is from yourself to refuse any hindrance in front of your ego. Halal & haram making hindrance in front of people's physical desires and physical enjoyments. Therefore we are saying he never like to be in front of ourselves anything preventing us from doing as we asking to do or to live as we like to live.

Therefore this is shaytanic teaching. Therefore shaytan saying to them 'you must fight. You must fight against religions because religions they're a hindrance for you to reach to your freedom to do everything as you like. Attack on it, don't accept any limits, don't accept this is ok you may do the thi ngs you can't do. Don't obey.' And now Christianity no more in it any hindrance in front of Christians from haram or halal They making everything for Christians that they can do. Doesn't matter. Do everything and finally Jesus Christ he just sacrifice himself, you should be safe. That is their mentality.

Therefore you must believe only that priest he sacrifice his holy life and more than holy life they say divinely life for you. If you are believing in him in such a way then you may do everything and finally you going to be saved. Therefore they are not using any halal or haram, the Christians, finish. So that Christianity now, no meaning for it. They never be able to control egos of people. By saying you are free with everything, enjoy yourself, don't worry. Jewish, Judaism, also as they are understanding through talmut, not through taurah, but through talmut they did it to make everything in front of y outh taken away and youth they free to do everything. Free, freedom. And now only who keeping halal and harama, limits, halal and haram just only Islam.

And heedless Muslims and their leaders that they have been trained through western ideas and saying that it is not true for people to be in front of them a hindrance for their physical demons and desires and whims. Therefore we must use democracy, that democracy is bringing freedom to nations and look every state of Islamic countries nothing through their mouths coming including Turkey, Damascus, Iran; Iran that they're claiming Islamic Republic and it is batil, Egypt, and other countries, Islamic countries they're saying we are using democratically system that giving freedom for everyone. They may do everything. Democracy taking away every hindrance that Lord of Heavens putting infront of mankind. Do this and not do that. Therefore now people, non-Muslim world just finish. And try ing to make just same position for Muslim world also. Afghanistan asking democracy, Pakistan asking democracy, Malaysia asking democracy, Indonesia asking democracy, Turkey asking democracy, Syria asking democracy, Iran, Iraq asking democracy,. even Hijaz asking democracy, Yemen asking democracy, Egypt democracy asking,. Libya democracy what is this?

In which, in which book you are finding this democracy? How you are finding it? Why you are saying this? Which holy words or which holy hadith showing this you must choose it? And they're trying to make everything free, women free and men free. No, if you are doing this you are only making much more problems for people. You must know everyone's rights and you must give their rights. And rights under the guarantee of heavenly shariah.

Guarantor of people's happiness on earth here and hereafter, Sharia tullah, Holy Shariah. No democracy, democracy bring you only hundre ds, thousands, thousands problems. But people like it for what? Because shaytan teaching them that you must give whole control in the hands of ego. First aim from shaytan first target to people. Oh people! You must be able to be for your egos, you must be able to give whole control to your egos. If you like a happy life, peaceful life, enjoyful life, a sweet life, honeymoon life, you must fight against your spirituality. Don't give a chance for your spirituality to be able a control on your egos. And whole world on it now. Muslim world also, asking to give freedom. What is that freedom? Freedom they asking for everything freedom, it is not Islam. There is not Islam there, no. Islam bringing halal, something that you have been permitted to do and someone's (no ??) permission. You must keep this rules.

If you are not using, cursing come on you and whole Islamic world also cursing come on you. H ere we have a country, northern Cyprus, daily coming cursing on them. No improvement since 30 years we are here. A divided country and they're saying they free country democratically. They never saying the name of Islam, no. Northern Cyprus, no Islam. They saying they own freedom, sect and their ruling system is democracy, democratic system and we are also secular system that we are not accepting any command from heavens to be put in act through our community and through our land. Finish!

Therefore day by day cursing coming more and more and more. I don't think that how long they going to be able to carry this cursing. They melting, melting; they melting, they finishing. They not going to be melted but going to after a while to be dust. Dust to be melted then we coming dust and disappearing. Their final point to be disappear. Therefore we are saying here they sitting and whole prophets coming to make people to be able a full control on their egos not to be under their egoistic control, no. No one can reach to divinely present through their egoistic power, egoistic preparation, egoistic demands, it will(??) taken away.no one can reach divinely presence. But shaytanic teaching say, no, you must not accept this you must do everything as you like. And prophet sitting and teaching people how they should be able to correct themselves. How they should be able to control their egos. How they should be prepared for divinely present.

Sultanul Arifin, King of Arif, they are inheritor of prophets, through their knowledge. When he was asking to his Lord, Allah Almighty, Oh My Lord, I like to come to you. How I can come to you. And Allah Almighty saying, Leave your ego, leave your nafs and come. Because your ego dirty, he dirty figure can't be able to come in my divinely present. Leave it or clean it so that you may come. If y ou are taking this care you should be happy. If not, you know it, day-by-day troubles and sufferings increasing and miseries and every badness here and cursing should come on them and no taste for their lives, finish! They may be whole day longing to reach a happy enjoyful time, whole day they working and then after noon they beginning, they finishing their work and they beginning to go around to pubs and such a places, and beginning to drink. And they are thinking that they reaching enjoyment.

If a person losing his mind how he can be able to taste from his life because he drunk. Drunkards never able to understand. Daytime they donkeys, afternoon they drunks. Finished! But shyatan teaching them afternoon you may take your freedom do everything. If a person drunk what he's going to be everything what he's going to taste because their minds stopping. How they drinking, eating, no, finish! Every sense stopping for dru nk person. Nervous system under the control of shaytan. But Shaytan make them they free now to do everything.

And whole world now just falling in such a dirty and terrible and dangerous, horrible, violence situation. And if not divinely and heavenly involvement not coming reaching on earth they're going to finish through 1 year or 2 years. No one can be on earth from those people that they against heavenly rules. Whom they against heavenly rules must be taken away as a rubbish to be put in dustbin. They're going to make some of them or some others they should be rubbish makers each other and to be put into dustbin.

May Allah forgive us and blessings you and to give us from His Endless Mercy for the honour and blessing such a associations to be a little bit a good understanding and after that a ability, capability or capacity for ourselves to be able to put a control over our egos and defeat shaytan.

For the hono ur of the most honoured one in the Divine Presence Allah Almighty He knows that is Saydinah Muhammad (pbuh). Fatihah.


The Last Ten Days of Ramadan
Mawlana Shaykh Muhammad Hisham Kabbani


The first 10 days of Ramadan are mercy. You have to prepare yourself to receive the mercy, the rahma--the rahma is there. Allah sends it, you only have to receive it. If you take it and put it in your heart your heart will be glowing and shining. Then in the second 10 days is maghfira, forgiveness. And when Allah gives something, it is given. Allah is not like us - haasha! When He says the last ten days is `atqun min al-nar, freedom from hellfire, it means just that: freedom from hellfire. Allah 's mercy is vast, wa wasi`at rahmati kulla shay - and My Mercy encompasses all things. So these last 10 days are `atqun min al-naar. And everyone is running after freedom from the hellfire.

Don't leave that opportunity hanging between heaven and earth - take it. You are hammering [with your tongues]. In these days don't speak too much. Keep your tongue saying Allah, Allah, Allah and making salawat on the Prophet (s). Don't waste your time talking nonsense. Talk less. Busy yourself with more recalling God, dhikrullah, and busy yourself keeping the Presence of Allah in your heart.

How do awliya, Friends of Allah, reach the state of sainthood, wilaya? It is very simple, yet very difficult. Allah is not expecting much from you because Allah knows we are weak. He is not asking us to fly from east to west in one second through a rocket - we cannot because we are weak. But Allah wants from us to move from east to west. We know we cannot reach the west by means of our movement, it is insignificant, like an ant's. An ant can never reach from east to west--it will die first. You also can never reach but your duty is to move, then Allah (swt) with His mercy will carry you. He will cast His mercy on you to put you onto the other side, with your little exertion, while not asking reward for your deeds.

That is important in tariqa. When you do something you are not bargaining with Allah. "I am doing this so You give me a reward." No, you are doing it for Allah - alaa lillahi ad-din al-khaalis - "No doubt to Allah belongs the sincere religion." The only thing accepted is complete servanthood (`ubudiyya), nothing else. The Prophet (s) never asked anything for himself, only for the ummah. For himself he was submitting to Allah (swt). Whatever
you do, do it without arrogance and without pride. Slowly, slowly Allah will take you from here to there. That is why we have to be very careful in these last 10 days. Those who are going to sit (in `itikaf) Allah (swt) will lift them up send them blessings, mercy, and `atqun min al-naar-freedom from hellfire. And those who are busy (with work) can also keep their hearts open to receive that blessing.

And we come back to the question: how did awliya reach that state? Again, it is simple and it is difficult. It is simple because they are walking. It is difficult because they know they cannot reach from east to west. Nonetheless they move slowly, slowly and it becomes simple because Allah (swt) picks them up and takes them and puts them there on the other side. They surrender to Allah's order--which is the Prophet's order. The order of
the Prophet and the order of Allah is one: ati` Allah wa ati` ar-rasul. "Obey Allah and obey the Messenger." Man yu`tee ar-rasul faqad `ata-Allah - "Whoever obeys the Prophet (s) is in obedience to Allah."

Ash-shhadu an la ilaha illa Allah is one part of the shahada. Some scholars say there is no need to say wa ash-shhadu anna muhammadun rasulullah. it is enough to say ash-shhadu an la ilaha illa Allah wa anna muhammadun rasulullah because it is one shahada.

So the way is one there are not two ways. It means you must keep your heart busy with dhikrullah, in Allah's Presence at the same time that you are busy working. Insha-Allah Allah (swt) will show us the way. Make niyyah for `itikaf. As for those working for Islam, it is also considered `itikaf. But don't talk too much. Don't complain. Let it go in these ten days and do purely for Allah. And don't ask creatures for anything .

wa salla Allahu `ala Sayiddina Muhammadin wa `ala alihi wa sahbihi wa sallam
http://www.naqshbandi.org


Don't listen to everyone's speech

Oh people, it is important, don't listen to everyone's speech. Don't read every book because in it also so many poisons. They're giving meaning through their, on behalf of their egos. They are not giving meanings, they're so proud people that they're never asking to look old books or awliyahs. They're saying we know also, you don't know. Awliyahs knowing and when ummah losing respect of awliyahs, they lost everything. Therefore on ummah now whole nation of Saydinah Muhammad (saws) they are poison and they should be taken away. Only whom they not poison should remain for Mehdi (as).


Mawlana Shaykh Nazim (q)
Levels of ‘Ilm and Our Heavenly Names

Audhu billahi min ash-Shaytan ir-rajeem. Bismillah ir-rahman ir-raheem. Dastoor ya sayyidi madad. Nawaytul arba‘een, nawaytul ‘itikaf, nawaytul khalwa, nawaytul ‘uzla, nawatul riyaada, nawaytus suluk, fee hadhal masjid lillahi ta‘ala al-‘adheem.

Only those who reach the knowledge that Allah has granted them, can understand what Grandshaykh said: Every human being has seven names. One is in dunya; the name which your parents give you. But in Allah’s presence you have seven special divine names. Each one of these names comes with 7,000 knowledges. You cannot understand the second name until you understand the 7,000 knowledge's associated with the first name. If you know it before you die, they will inspire to you begin understanding the second name. If you complete that knowledge, then you will begin to understand the third name, and so on.

Between one name and another there are 7,000 levels a person must complete before knowing oneself. Who knows himself knows his Lord. To know yourself, you must know each of your names, and we are heedless of what these awliya are describing. While this knowledge was proliferated throughout centuries of our rich Islamic history, only a limited number of contemporary scholars have succeeded in understanding it, and others will never understand any of this. May Allah teach them these precise, time-honored sciences and may He support all Muslims around the world to better learn our religion.

Al-tariqat kulluhu adab. Tariqat embodies the application of discipline, perfect conduct, and high ethics. It breeds the perfect way of keeping good relations with those around you. That is why intrinsically followers of tariqat are peace- loving people, who are soft, who like to help others, and who may even endanger themselves to help others. Seekers through the path of spirituality are always looking to the best, and the best is taffakuru sa‘atan khayran min ‘ibadati alfi sanna: “To contemplate for one hour will be rewarded with the equivalent of more than 70 years of supererogatory worship{70x [360 days x 5 prayers]= 126,000 Prayers= One Hour of Muraqabah}.” If you meditate to better yourself, to find ways of improvement, you will receive rewards beyond anything you can imagine.

From these drops of knowledge, you must learn them all from the 7,000 drops related to one of your seven heavenly names, which were given to you on the Day of alastu birabbikum. Awliya try to know these names by progressing in the Oceans of knowledge of their personal heavenly names. Bihurmat al habeeb wa bi hurmat al-Fatiha. For the sake of the Beloved, for his sake we recite the Opening Chapter of Qur‘an.


Wali Qutb


If when a person reaches this level he will be granted the level of Qutbanniyya.
There are different Qutbs. There is the north pole and south pole, a pillar, a foundation a support. A Qutb is one whom you can depend on during your life so that he will be able to represent Allah’s swt with the inheritance of the prophets. Prophet said, “the scholars are the inheritors of the prophets”. It is not these scholars who read books but it is those aqtaab whom Allah opened to them these six powers in their hearts. And the knowledge of their seven names.

There are five different Qutbs and in fact there are more than that. The five highest are:
Qutb, Qutb al-bilaad, Qutb al-mutassarif, Qutb al-irshaad, Qutb al-aqtaab.

Qutb is the one whom Allah granted a power that brings out form the essence of Muhammad to extract knowledge from non-existence of the Prophet into this dunya. He extracts new knowledge from the heart of the Prophet Muhammad (s). this is the first level qutb.
Qutb al-bilaad is the one responsible for this dunya. Bilaad means territories, different countries. He is responsible for this dunya to be in its place and to hold it together. He knows the needs of every race or group of creatures.

Qutb al-irshaad is the one who can advise and from him all advice is emanating to give advice to 124000 Awliyaa. Qutb al-mutassarif is the one authorized to receive from these angels, which we described before, coming with sustenance, he channels them to different people and creatures. He is even responsible for a worm who is living inside a rock.
And all of these are coming from Sayyidina Muhammad

Qutb al-aqtaab is over all of them. Above all five of them is the Ghawth. He is the one who is between the Pillar of Pillars and the Prophet. He is the pipe, the channel. That is the Ghawth. Sayyidina Bahauddin Naqshband was one of them, as we Sayyidina Abdul Qadir al-Jilani. From century to century they differ. The aqtaab and the Ghawth bring out for this dunya all knowledges, and all events that transpire in this dunya, from wind, to earthquakes to rain to … they are brining out that information from the heart of the Prophet. They must be from the Ashraaf on both sides, from Ahl al-Bayt Hassani and Husayni.
If by any chance they are not from the family of the Prophet and they are able to r each that level, then they will inherit from Salman al-Farsi, for the Prophet made him to be Ahl al-Bayt. He told his wife not to cover in front of Sayyidina Salman saying “He is from our family” - “salman minee ahlul bayt”, though he had emigrated to the Prophet from Persia. In the hands of these aqtaab is every mater of the universe, coming from Allah to Prophet, from Prophet to the aqtaab.

Wa yahmiloon `arsh ar-rahmanu yaumaidhin thamaaneeya. “Those who carry the throne of the Merciful on that day are eight angels.” Allah created them to carry the throne.
No one can carry the throne. But Allah created these angels in a form beyond description. And these eight were happy to carry the throne, not proud, but they were considering themselves the highest level of angels. Allah decided to show them his greatness and to show them they are nothing. He dissolved everything underneath them and they no longer had support. Then is the throne carrying them. These angels who are carrying the throne, send their power to the 6 Awliyaa we just mentioned. Allah said, “I am creating a khalifa on earth.” They said, “are you going to create who will make corruption in earth and shed blood and …”

Allah showed that they would be praised ones. These aqtaab and the Ghawth are the supports of the angels. If any of these Ghawth or aqtaab are from other than the Naqshbandi order, Allah gives permission to Prophet and Prophet to their Shaykh give them permission to carry the Naqshbandi order in addition to whatever order they carry. That is why such Awliyaa carry power from seven different Tariqats.

Allah created a certain group of Qutbs, as qutbs are five always, one is replaced by another when one passes. He created real special ones, the essence of the qutbs, to take ecstasy and knowledge from every name of Allah swt. That knowledge they extract bring them to a state of ecstasy that no one could find except through those beautiful names of Allah they are able to take ecstasy from that, that no one can experience, and from every different name they can experience 700,000 different kind of ecstasy, in each of which there are 700,000 different wisdoms they can pull out for humanity.

After they move into these oceans of wisdom and knowledge and the veils are pulled away from them, they will reach the divine presence at a place where they will observe the verse “Allahu nurusamawati wal ard.” Allah is the light of the heavens and earth.
And they cannot see except that light. Bihurmatil Fatiha


Maulana Sheikh Muhammad Nazim Adil al Haqqani
Cyprus 5th July 2003

Assalamu Alaikum Madat ya sultanul Awliyah, madat ya rasulallah, madat ya rijalallah
Audhu billahi minashaytan nir rajim Bbismillah hir rahma nair rahim La hawla wala quwwata ila bilahil alihil adhim

We are trying to imitate good people and their meetings because every prophet coming, has been sent and they are sitting and people coming around them sitting as a circle and looking to them and asking to hear asking to hear what they're saying. And those foolish Muslims ignorant Muslims they are saying now that prophets also they're as ordinary people, no. If they are ordinary people they are on our level that means they are on our level. What taking any benefit from our level? If you are going to university and saying that professor they're like ourselves, why you are going there, for what?&nbs p; If he's on your level why you are going to hear and to listen for what? But foolish Muslims that they are bringing so many bad things to Islam that never happened.

Those wahabi people, they're shaytan people. They saying that Rasulullah (saws)is like ourselves knowing he is not like ourselves, no. Qul ina ma ala basharu amantu billah, coming from mankind but yu ha ilay, my connection with heavens so that I am not like you (them). But no mind people never understanding. You have revelation. Anyone they have revelation from heavens now come and say 'I have revelation' then I may say that he is on our level. Even one if you are saying that he is like ourselves we must have as he had from revelation from heavens. Who claiming now up today that coming to me revelation, was from heavens. How they are saying if that is such a example.

If a foolish one saying from his stone, from stones to rubies we are stones as you is it tru e, yes that is so, precious is so, originally belongs to stones to rocks but its quality is not like quality that you walking on it. Yet you may put under your feet rubies and walking on it how you are saying rubies and we're all the same? .donkey's mentality this that they are trying to destroy Islam from inside but world will be destroyed on their heads; wahabi people and their message. They have no respect to respected aspect in Islam.

Nabi, Ambiya, prophets like they have been sent from heavens but dressed as mankind. For understanding what may be in need mankind or Allah Almighty may send an angel, but even sending an angel he will say I'm dressing dress of mankind or it is not of wisdom from divinely wisdom to sent a group a of people that his characteristics something else and their characteristics something else.

Christians, they claiming for Sayyidina Isa and his Mother, they're giving from themselves heavenly pers onality. They're saying the Lord of Heavens appeared through Jesus Christ. Leave Allah Almighty, can't He carry one angel to appear through Jesus Christ? Is it possible? But they are saying He gave something to Jesus Christ that his level over the level of mankind. Where is his level? Through, through (Arsh?) holy throne, glorious throne of Allah Almighty and here His appearance here. What is his appearance? His appearance the appearance the Lord of Heavens or his appearance like a man. And what mankind needs must be with prophets. Therefore Allah Almighty saying.. they are saying such things that it is not for him and claiming that 'I am with him in such a way that I am appearing with Jesus Christ' but they are not thinking anything that their characteristics and appearance like their personality. because they also eating and drinking.. Who going to be eating must go to the toilet also..(Arabic)..

They have been dressed by Sh ariah. Mankind characteristic and they have the sent. What an ordinary man in need they were in need. Their feelings same feelings. Only their connection through their hears to heavens to their lord. And coming to give to your their hearts from heavenly streams and blessing. Open your hearts to running through streams heavenly blessing. They coming to prepare you for the day of meeting ?.with divinely presence; coming to you to clean your personal physical being to make it clean so that you should be prepared to be clean for his divinely presence.

We are imitating, we are coming to our point now, we are a handful people from East from West coming here and we are trying to be imitators for prophets and their inheritors and Allah Almighty's awliyah saints granted, shaykhs we asking to imitate. Because if you are imitating, that imitation giving to you honour. And that honour enough for us here and hereafter. Nothing else. You can't do anything else because we on lowest level people. And trying to imitate good ones, prophets and their inheritors and to make our lord that Oh our lord we are only able to do this, no more, forgive us. And after your forgiveness, your blessings coming yourself here and hereafter. May Allah forgive me and blessing you! On the honour of the most honoured one in His Divinely Presence, Saydinah Muhammad (saws). Fatihah.



Maulana Sheikh Muhammad Nazim Adil al Haqqani
Cyprus 3rd July 2003

Allah Allah; Rasul ya saydi ya sultanul awliyah;Madat ya rijallah.Audhu billahi minash shaytan nir rajim;Bismillahi rahma nir rahim.Lahawla wala quwwata ila bilahil alihil adhim

By the Name of Allah All Mighty All Merciful. Most Beneficent All Munificent. For His Honour for His Glory. For His Glory we are sitting here. He's Glorious; He is only one who He is Glorious. Real glory and never ending glory from pre-eternal up to eternal only for Him. He's only One in existence, nor another one.

If there is now American's plastic puppets everywhere now putting through shops for showing. If dressing so many dressings on mannequins, plastic bodies, man, woman, child. That dressing giving honour to that puppet gives, if you may dress queen's dressing, puppet not taking any honour, any glory, but that dress on queen giving glory, but not giving to puppet glory or honour. Don't think that you are more than that puppet. All of you puppets. All of you puppets. What you are dressing never giving to you anything. Foolish puppets they are thinking that they are dressing so many uniforms and so bright dressings. They are talking to themselves on mirror. No one can be like you. Saying something and then mirror saying yes, what a foolish one. So heedless, so ignorance people now.

I heard in California that some kings and their family people coming and buying some shirts, some dressings from Los Angeles and San Francisco. Los Angeles most important centre for dressing. And one shirt one million dollars. My head; what's happened? What happened? One million, yes sir, because they royal family people if you say one hundred thousand, they saying leave it. Most more expensive must be. Shoes how much one shirt.
5000 dollars, one shoe. 5 dollars shoe I am dressing 3 years. 10 dollars, doesn't matter. People they're thinking that dressing giving honour to them or glory.

And they're puppets. Take this those and stand in front of mirror to look to your puppet. How it is going? You're puppet. You come here you people to look. Everyone like buffalo. Then this disappear puppet but dressing, also after everything. Very important one, very important puppets, heedless people they living 21st century but they drunk, heedless, ignorant ones. They're going after a while to be cadaver. Just lay in
coffin, never opening and then they that one underground. People no mind people, never thinking people, lowest quality people or no quality for them 21st century people.

Glory and greatness only for me say the Lord of heavens not to anyone else. Who is coming to make himself glorious and great they're coming to make a partnership with me I'm going to destroy them. Therefore so many hundreds of people they hanged on ropes. Hundreds of them just shot down, whom they're asking to be partner to the Glory of the Lord of Heavens and His Greatness. But people asking something that it is not for them. Really only for One, for the Lord of Heavens for Allah Almighty. It is not for anyone else. And He's the Creator. He is the Lord of whole creation. He is the Lord from pre-eternal up to eternal. And the Lord's Greatness, from pre-eternal up to eternal.

You are servant. You must know your position. If getting out .the sword of Heavenly Anger cutting your head, cutting your body and throwing you away. But there are people they're coming foolly to claim that they're great ones and glorious ones and then Allah Almighty making them to fight each other and to make them down and down, so that they going to disappear from existence not to be in existence, finishing.

That is the signs of last days that Prophet just informing ourselves that is speaking through traditional knowledge of heavens that reach to ourselves through holy books and through the way of hearts to wake up people to ask for them a real honour. That the Lord of Heavens promised to mankind, Oh mankind if you're keeping me, that means my rights, keeping my respect, keeping my honour through yourself, I am granting to you from my glory to my divinely honour that I am granting my servants whom they are in my divinely present service. You're running to another services that those services taking from you honour but never giving to you honour. You can be king, queen, president, prime minister, chief commander in chief, richest one, biggest one, but never given a glory to you for your titles. Nonsense titles never giving to you anything. Then your services rubbish. Every
service that you are doing everyday from yourself is rubbish.

Only services that you are serving from my divinely present that is service real service that I am rewarding you and I am honouring you and giving to you also on your level from My Endless Glory Oceans granting to you. If I am granting to you from My Glory Oceans even one spot of glory may give to you from honour that you can't imagine. You can't imagine that honour if I' m granting a spot only sprinkle on them or to I may spraying on them impossible to imagine. Because it is not imagination, it is not imagination. Then their imagination stopping finishing and you are getting in a position that you are astonishing, you are finishing.

Oh mankind, you are not using your minds. Oh mankind, oh my servants that I am I am honouring you that you are from my servants but you are refusing my servanthood and you are running to another ones to be slaves instead to be my servants. That is the trouble. Reason or biggest troublemaker that one. Unless, unless you are leaving that servanthood to anyone else you are not reaching any honour, you are not reaching any peace, you are not reaching any pleasure and satisfaction and contentment and favours here or hereafter. I am preventing because you are not my servants.

I may prepare for those people whom they're their donkeys of their egos, I am preparing for themselves some another lands. But that lands is not the paradise, is not like paradise that I am granting to my servants. Whom they were servants of their egos I shall give them another lands that they're their donkeys of their egos to be with their egos and to be with them forever. But no taste for them, finish. Their taste only if they donkey when eating straw or barley it is so happy and in pleasure. Most people going to be like their donkeys eating drinking and enjoying but their level the level of their donkeys because they were servants of their donkeys, they're not servant of Me. I honoured them and I was calling them to be My Divinely Service servants. They refuse it they accepting to be servants not servants but slaves for their egos for their donkeys and I am increasing them their special place to be with their donkeys on same level forever.

May Allah forgive me and bless you and send us from His lions to save ourselves from jackals and bears and wolves and foxes and from the hands of dragons and devils to work only for our Lord, Allah Almighty to try to be his servants. Therefore everyone must think must think if he's going to do something this what I'm doing for me or for Him for me or for the Lord of Heavens for me or for my Lord. If they're knowing that it is for the Lord Almighty they're going to be honoured and rewarded. If you are looking this, this is for my ego, egoistic desire, therefore, beware you may fall down you can't improve up. You can fall down and you're slavery going to be more and shaytan and his successors and followers making you in much more trouble and misery and sufferings. Every badness coming to people because they' re not accepting divinely servanthood.

So many people coming, going, coming going, everyday and they're complaining, complaining, complaining, I' m asking what are you doing, I have a business, I have a workshop I have
something like this someone. I'm asking are you thinking for your Lord's servanthood, they asking what is that, I'm saying you are not knowing this you can't be able to get out of that difficult circumstances, you can't get out from darkness to lights, you can't get out of troubles to be saved from danger to be in a safe a safety place you are not going to be enjoyful here and hereafter. Change your way, change your life routines. You are not
changing coming much more difficulties on you. Not getting to finish. I am not saying to you that in future you may be saved. As long as you on that routine of life don't hope that coming to you good days, no. Everyday going to be much more dark and hardness and sufferings and trouble and foolish problems. Even you can have billions or trillions. It's same because dollars, euros and other things never giving to you what you are asking from pleasure and pleasement and happiness and enjoyment and satisfaction and safety guarantee for your future here and hereafter. Keep yourself your Lord's worship. It is good for you and for your life, for your children for your future here and hereafter.

May Allah forgive me and bless you for the honour of that one he is most honoured one in Divinely Present. Fatihah.


Maulana Sheikh Muhammad Nazim Adil al Haqqani
Cyprus 7 July 2003

Rasull ya saydi ya Rasullallah ya sultanul oliyah medat ya sultanul oliyah medat
Ha Ya Allah Ash hadu ala ilaha illallah wa ash hadu anna Muhammadur ra sulullah
Astaghfirullah Astaghfirullah min qulli ma.. Medet ya rijalallah Audhu billahi minash shaytan nirajim Bismillahir rahma nir rahim Lahawla wala quwwatta ila bilahil alihil adhim

I am also a little bit my ear making trouble for me for this speaking. No, they're speaking this side there a kind of paining, but I am trying to say something. Our way is association with sheikh. Therefore you are coming from long distances and asking to meet me as your sheikh. You are going to be satisfied spiritually even you may be in Far East or Far West but also you are in need to meet and to make to associate with me. Because with my spirituality I m ay reach to you, but you are in need also you like to meet me, to associate with my physical being also; to look to me, to touch to me, to sit with me, to eat with me, to walk with me, to pray with me through your physical being also. Therefore you are coming.

I'm that is protection of sheikh to be able to send the spiritual waves to prepare hearts, to clean hearts, to touch to their hearts who coming from my spiritual center. Now there is so many waves that you can't take it, so many waves for hearing and so many waves through carrying figures. But they are not ready yet to reach and to take that ones, because they are all material efforts material invention. Therefore you cannot reach only through material instruments. That it is prepared for that purpose. Now you're are in need you have more and more powerful waves coming from our hearts from heavens, running to our hearts that you may hear them without I am speaking or you may reach visions. Y ou are prepared, ready to reach to that visions and we are sending as we have been sent from our spiritual stations to my heart I may send waves to your hearts to move, to clean and to ask and to come here and some times people they have visions or dreams.

Dreaming and through dreams can come or showing visions it is much more powerful and that is the reason that you are coming from end of world, from Far East or from Far West coming here. If there is not that association you can't be able to come here no. (Who is that one leave,) And mostly people their hearts the systems of their hearts catch or may reach the waves of the spiritual world. So many people their hearts locked down. Not open just TV if you not pressing button never giving anything to you and so millions of people their system that they have been granted to their spirituality unused, locked down, pressed down, therefore it such an ordinary person on table.

Where their owners th ey not using it. Never. And now whole people they are pressed down their spiritual TV's it is not open they are never understanding if you are saying something they accepting as at the time of the Seal of Prophets (p.b.u.h.), Christians or Jewish people coming and looking and saying our hearts just locked. We are not hearing what you are saying or we never seen what you are showing to your followers. Because they pressed it down. It pressed down now the seal of Prophets doing nothing because their system pressed down it is not open and they are not making this button press it down to look you is that one. Who are addressing to them, who is identity, what is who is that one, you are not opening

Therefore you are coming from long distances and because you are feeling is forcing you to reach to our humble center to look who is that one and addressing and touching to hearts also. I may touch through East and West to hearts or whole people it is not difficult if t hey are pressing down. My center is powerful, but if I have a TV center and people they are looking down system. What I can do? We have power and Allah Almighty saying: [Arabic] "we must not force them." Therefore you are coming and you are asking to see, to look, to hear, to listen, to obey and to follow and to ask and to reach and to be with your lord. With your Lord's deputies, that they are representing your Lord our Lord.

Therefore I am feeling no good today, when I am speaking I am tiring something through my ear, but I am not stopping not to give to you something, 20 minutes does not matter.
May Allah forgive me and give me if he likes to give me much more power and much more support. He knows, if He is asking to change He knows. But now I am on the edge of my life, it is signing to be with Mehdi (as) . I hope to be a grant from Allah Almighty to me and more than sixty years, sixty three years I am looking after Mehdi Mehdi Mehdi t o see the sultanate of shaytan to be destroyed. That is my wish, to make batil under my feet. Not for dunya. Dunya I take enough more than enough from Dunya I understand as they are making me to understand I understand. Therefore no more for dunya I am asking anything only for Islam and its power and heavenly kingdom to be established through East and West as we have been given good tidings. That is only I am waiting. Nothing finish

And my advice to you to make your wish only with days that devils and their sultanate and supporters of shaytanic sultanate to be taken away. Because whole dunya becoming .(recording ends). Fatiha


Maulana Sheikh Muhammad Nazim Adil al Haqqani
Cyprus 1st July 2003

Assalamu Alaikum Rasul ya saydi, ya sultanul awliyah, Rasul ya rijaullah, rasul ya saydi ya maulaya Audhu billahi minashaytan nir rajim; Bismillah hir rahma nir rahim; Lahawla wala quwwata illa billahil alihil adhim Madat ya rijalallah, madat ya saydi, lahawla wala quwwata illa billahil alihil adhim

It is a association and association that our souls in need. But if a person is drunk he can't know what he needs; not knowing. But when he comes to himself then he knows what he needs. And whole people, as Saydinah Ali (pbuh) was saying in his time, time of Prophet (pbuh), and he was saying An nasu niyyam people they are sleeping. Generally people they are sleeping and a person who is sleeping never knowing if he's hungry or thirsty or asking to see or to hear or to ta lk or to walk or to take or to eat or to go or to come. A sleeping person like a dead body their, their machines that making them to move and to make something, coming down when they sleeping, their power coming to lowest point or minimum point of their physical being's power. Just coming and minimum level and he's sleeping whole organs belongs to their coming to minimum point.

Particularly our heart organs and if a person is sleeping he can't hear, he can't see, he can't speak, he can't touch, he can't walk, he can't do order to do, he can't think, he can't learn, just on the minimum level of life therefore through shariat, holy shariat when a child reaching to his maturity age any powers enough for them but up to that limit 14 years, 13 years or 15 years they are on a level that they are not taking any responsibility. They may sleep more than this 8 hours, 10 hours doesn't matter, but if a person reaching the limit the beginning of majority he must not us e sleeping, He must not give to his body more than 8 hours rest.

After that majority limit when a person entering into it, it is not true to sleep more than 8 hours maybe up to 9 doesn't matter. Up to 20, but after 20 more than 8 hours eating your physical being. And people getting weak, weaker, weaker, because our bodies need much more to be awakening. Too much sleeping making body and its resistance to come down. That is very important point that people they are heedless whole world people. You must not sleep after majority age more than 8 hours. That means when a person asking to sleep more than 8 hours that means he is using his physical being or its capability loading on it too heavy burden than he's saying I am not satisfying, I am so tired, I need to sleep more, and it is haram. To load on yourself more than 8 hours works for dunya destroying your physical being and eating, eating, eating and beginning bones to be so fter, muscles, muscles going to lose their elasticity. When you are loading on it more than its capacity going opening it leaving not coming as before. When our muscles loosing that point that means your body finishing.

Look watch heavenly knowledge teaching people that 21st century people they never taking or respecting heavenly knowledge. Whole troubles whole troubles for mankind now leave yesterday when speaking in Euro. Leave that. Now they are making me to speak on another important point that general health on mankind coming down. Health problem climbing and doctors, physicians they are going to do nothing because they are saying you can't be able to treat this. I will never miss such a illness. We don't know what we can do, because muscles when they are losing their elasticity that opening and coming back this now opening and can't be able to come as it was before. Therefore they are saying you must use som ething, so many drugs so many tablets, pills they losing to make to move muscles to reach to their original elastic to come as it was.

But is impossible inner organs in such other organs in .can't be reaching as before they loosing that lastic position and that is the beginning the best of physical being. That is the reasons that man asking to sleep more than 8 hours particularly youngsters they 're coming nearly to morning and falling on their beds never awakening till going to be married. Perhaps 12 hours they're sleeping some of them saying 'no sheikh, 15 hours', some of them saying 18 hours. They're finishing themselves and that is sleeping like hoover, sucking powers. And that is too big cursing on people that they are not listening heavenly command they are thinking heavenly command for the benefit of lord of heavens.

They are such foolish ones, they're not understanding that heavenly command for the benefit of ma nkind and particularly through 24 hours every hour is not suitable for his sleeping. [ARABIC] Allah almighty saying you are making sleeping for a full resting whom your bodies and we are arranging for a full resting lifetime. We are closing down the lights of day so that you may sleep take your rest. And people they are running whole night using so many poisons and drugs and morning through morning when sun rising coming throwing themselves on their beds if on their faces 10 hours, 12 hours, 15 hours even they not changing themselves from side to side. They finished.

For is sleeping time, night [ARABIC] nighttime for is sleeping to take their rest. Therefore most useful time for sleeping it is after Isha' up to dawn best time after Isha' praying quickly sleep don't sit not waste time don't try to make yourself to not sleep when sleeping coming, sleep. Because you are going to do, to force yourself when sleeping coming to you and you trying to defeat it then it is going and not coming back then you are in need to take helpful drugs to make your nervous to sleep. That person finish, who living by drugs finish, rubbish. Keep heavenly orders for a safe life for, a enjoyful life, for a healthy life, for a tasteful life.

If you are going against you should be punished and you are punishing yourself by your hands. People is sleeping, is sleeping natural, sleeping for their bodies. Normally sleeping and also abnormally sleeping when your are not taking care for your sleeping you are losing the power that you may control your physical being. That control going to the hands of your devils and devils calling to the people, come to me, come to me don't sleep oh people night, night, night life for you come, daytime donkeys and night times ordinary, ordinary horseman. Daytime work as a donkey and nighttime they making you horseman.

Therefore come to us. Everywhere sha ytan calling and shaytanic centres calling people come, come, come to us. They are looking everywhere nightclubs, casinos, hotels ??? so many coming dirty places just through candles just decorated for cheating people. For kill for to kill them and its for calling oh youngsters come to us, come, come, come, for jumping, jump, more jump. If I say come to jump for Allah they not come they saying that is better to jump there and shaytan just destroyed mankind and his followers, his successors, his armies making people to be destroyed by themselves through their heads [ARABIC] with their hands they're doing every badness for themselves. Therefore, if Islam coming first of all going to prevent nighttime no anyone outside. And I'm ordering to governments whom they're have a heading(??) through so many countries to make curfew after evening prayer up to morning prayer. No one outside. If anyone outside should be taken or should be shot down, finished. Troubles, second day no more troubles. This government they playing with people. Government 24 hours making all people to say Oh but they not governments they taking commands from heavenly relations.

May Allah forgive me and makes such a peace to be the reason for awakening if we can save one slave from the hands of devils it is also an honour for us and also gain for us to save one from the hands of shaytan to be for me and for you a spiritual support through heavenly teachings. Don't follow shaytanic teachings. Don't send your children to those schools that they are teaching satanic teachings. All good ones, all true ones, all whom they are asking from truth come together and ask your rights and say we are asking to establish our own schools that it is its foundation on heavenly foundations.

They are not doing this they are going to be responsible on behalf of your children and yourself also. May Allah fo rgive me and changing everything from that to goodness and brings from his lions to take away wolves and foxes. May Allah accept? Ameen


Maulana Sheikh Muhammad Nazim Adil al Haqqani
Cyprus 14th July 2003


Rasullullah ya saydi ya sultanul awliyah Rasul ya rijallah; ya rijallah.Audhu billahi minash shaytan nir rajim; Bismillahir riahma nir rahim La hawla wala quwwata ila bilahil alihil adhim. Allah Allah. Allah Allah

By the Name of Allah, All Mighty, All Merciful. And He gave and granted from His Mercy Oceans to all creatures, particularly He granted from His Endless Mercy Oceans to mankind. And when He is granting and using His Mercy Oceans to you, Oh Mankind, asking from you also to give your mercy that He granted to you from His Endless Mercy Oceans. He
is also asking from you that He granted to you from mercy, to use it.

He is Almighty Allah, Merciful, Merciful. And as He ordered to His Last Messenger, most honoured servant from the eternal up to eternal to say that he is Muhammad dur Rasullullah (saws). He sent him, Allah Almighty sending that most honoured one whom for his honour He created whole creation. Saying Oh my glorious servant, most glorious servant in My Divinely
Presence, you just I have been sending you to be for whole creation mercy. So that He created the most honoured servant in Divinely Presence that all creation created for his honour. You're mercy for everyone in existence.

QURANIC AYAH huma arsalnaka huwa rahmatal lil alamin Whole creatures is swimming through His Mercy Oceans. That Mercy Oceans belongs to Saydinah Muhammad, peace be upon him. No one can say about the oceans for Allah Almighty's endless oceans depending what he granted to Saydinah Muhammad (saws) it is also oceans according to our existence, to our minds capacity or according to our understanding capacity. We are saying that Saydinah Muhammmad, peace be upon him, granted mercy ocean. But what he has been granted by comparison to Allah Almighty's Mercy Oceans we can't we speak on it impossible, impossible and it is prohibited. Can't speak. And everything just taking their shares from that rahmah, from that mercy oceans and they're appearing in existence.

When Allah Almighty when He granted from His Endless Mercy Oceans to His most beloved servant a very small, smallest size of mercy, that mercy just running to whole creation. He gave to you and asking from you mercy. Whom they are merciless they should be thrown away from mercy oceans last day. Therefore Allah created pairs by whom for those people they have been prevented their mercy to give to creation, to give to people. Some heavens
only for those people that they they're keeping as they saying generous and opposite stingy. Fire only for those people whom they keeping mercy that they have been granted from their lord to gi ve to creation. Allah Almighty only asking from His servants and saying Oh my servants, I created you from My I granted to you and I granted to you at the beginning of your creation four elements that Allah Almighty created Adams from, earth, fire, wind and water. Making this four elements your dome with mercy. Who preventing his
mercy from his creatures, he should go to fire. Fire for them only.

Now Allah Almighty asking through the Old Testament, New Testament and other Holy books and the Last Testament, as Holy Qur'an, He may say last Testament, just calling people to be merciful. First to yourselves and then around yourself. Therefore you can't kill even an ant without a reason, prohibited, forbidden. To kill it is forbidden. But if a person preventing his mercy from other creatures the punishment for that one is to be killed
or shariat never saying to kill only for those whom they pr eventing their mercy to give around themselves they should be taken away. Because they lost their mercy and the sword of shariah taking that one away. And look, whole arrangement on earth just built on mercy foundation. And justice just built on mercy foundation and mercy foundation, mercy also just built on justice foundation. Therefore Allah Almighty arranging whole life of
creatures on earth on mercy. No mercy no justice, no justice no mercy.

Now Islam just giving a full description of the life of mankind. No any other system can give to people absolute justice, absolute mercy, without Allah Almighty's mercy and justice. No any system can do this. But now we are living in 21st century but people they on worst condition, worst situation, worst violence. Because mercy just had been taken from the heart of people. They like robots, finish. People they're greedy. Greedy people whom they claiming they just reached to the peak of civilization, they're liars. That is shaytanic claiming. They are so greedy to give their mercy to anything. Beginning from themselves. Even they are not merciful for themselves. How they are able to give mercy to others? And general view on world now showing that people just lost their mercy for everything. They're trying to kill everything on earth leaving creatures and asking to destroy everything. That just built through thousand years.

How they should be merciful people? How a civilized person should be without mercy? How
nations they claiming that we are so civilized and they killing? How they may killing people asking to kill nation other nations people through their country other groups of people. How they may say they are merciful? How they claim they are civilized people? They violence violent ones.&nb sp; They never reach mankind through their historical period on earth such violence, that they reached now. That is the key of problems. People they not giving their mercy to others and cursing coming on them like cursing coming on them they never going to be in peace and satisfaction, and happiness and enjoyment and pleasure Here and Hereafter. You must understand and you must fight against mad merciless people. You must try to change everything from merciless into merciful.

Whole systems merciless, we are asking merciful system. And people bringing merciful systems, beginning everyone giving their mercy to people this world going to be like a paradise. All finish. May Allah forgive me and bless you for the honour of that one most honored in the divinely presence, Sayidinah Muhammad. Fatihah.


Ponder Allah's Creation
Shaykh Muhammad Hisham Kabbani
Jami' Mosque Batam,Suhbat 10-11-2003


We would like to thank you very much especially those who are supporting the mosque.
Insha-Allah we will see you next time. Time is coming short. The advice for everyone is that Islam is the religion for Allah swt Inna al-deen `inda-Allaahi al-Islam. And your presence here today shows how much you are sincere and pious and how much you love the
Prophet (s).

Allah loves those who come together in a group and remember Him. Allah swt mentioned them many many places in the Quran, as the reciter just recited the ayah: Alladheena yadhkuroona Allaha qiyaaman waqu`oodan wa`ala junubihim wa yatafakkaroona fee khalqi as-samaawati wal-ardi rabbanaa maa khalaqta haadha baatilan subhaanaka faqina `adhaaba an-naar. "Those who remember Allah standing and sitting and lying on their sides and reflect on the creation of the heavens and the earth: Our Lord! Thou hast not created this in vain! Glory be to Thee; save us then from the chastisement of the fire." [3:191]

It shows how important dhikr is. This universe, who created it? Who created the sun, who put it here and the moon here, who made the earth turn around the sun and who made the moon to turn around the earth. Who made the earth to turn around the Sun. What kind of engineer put this system? What kind of architect. If you want to develop one chip, they put one thousand engineers to develop the factory that builds it, and they might have thousands of problems and they need one thousand more electrical engineers to resolve them. Then they need so many years to create it and that is just one chip.

Who made the moon to turn around the earth? Who made the earth to turn around itself? When it turns around itself, it brings ikhtilaaf al-layl wa al-nahaar. It brings the difference between day and night. Because if it doesn't turn then there is only one thing, either day or night. And then the moon and earth turn around the sun in 365 days to make one year.

That is Allah's Greatness "Allahu Akbar!" Who can understand His Greatness? Alladheena yatafakaroona fee khalq al-samawati wal-ard, "those who think about the creation of the skies and the earth." There are those when they think, they know they are nothing. They cannot raise their head. When Allah says, "I am the Creator," who can raise his head on
Judgment Day? He said, "Those who are remembering Him and thinking about the greatness of this universe, and they are thinking, while doing dhikr, closing their eyes and thinking, and they say, rabbanaa maa khalaqta haadha baatilan subhaanaka faqina `adhaaba an-naar." They remember hellfire and they ask for protection and safety from it.

Are we in remembrance of Allah or are we forgetting? In the time of the Prophet (s), ten people were given innocence from hellfire, ten Sahaba were promised that they would never go to Hellfire, and that they would go to Paradise. Did we receive something like that? Or
should we be thinking and fearing Allah, for the Day in which the heat of the sun will be there and there will be no shade, and the heat of the sun will be affecting everyone's brains with its rays? Who burns himself in this dunya, by burning the bad desires within
himself, burning them completely by disobeying his self, will not be under that intense heat of the sun on Judgment Day. But those who are disobedient in dunya, running after sexual desires; after the disco; looking at all kinds of bad television shows, whether they are adult or children, those are going to be under the sun's heat on the Day of
Judgment.

Allah made that heat very intense. Physicists today say that the heat on the sun reaches 100 million degrees centigrade. At 70 degrees centigrade you burn with fever. At 100 degrees centigrade a person dies. What do you think about 100 million degrees centigrade - what will happen? Sayyidina Muhammad (s) said, "If you know what I know you would have
smiled a little bit in your life and all [the rest of] your life you would have been crying." Allah swt ordered Muslims and mu'mins (believers) especially mu'min--to have shame. Not all Muslims have shame. Only mu'mins. The mu'min is the child who was raised in Allah's obedience. Allah will put that one under His Shade on the Day when there is no shade. Seven whom Allah will put under his shade on Judgment Day, one of them being
a child who has grown in Allah's Way.

We ask Allah `azza jall to make us from among the youngsters who were grown up in Allah's obedience and to save from the intensity of the heat of the sun on Judgment Day. Look, if you look at most of the people who are sitting here, most of them are young people who were raised in Islam and whom will be raised on Judgment Day, on the day when no one can do anything before Allah, except for the shafa` of Sayyidina Muhammad (s). Today if you don't have a cooler at home, air conditioning you cannot sit. What do you think about on Judgment Day, when there is no cooler except Allah's cooler. Are we going to be under His Mercy or not? We don't know.

Allah sent that cool breeze to Sayyidina Ibrahim (as) when Nimrod was throwing him in the fire. He made it cool and safety for Ibrahim (as). Are we going to get that cool breeze on Judgment Day or are we going to feel that fire which burns with intense heat. May Allah swt make us from the safety people.


WAHHABI
Bismillah ir-rahman ir-raheem.dua.


On October 24, an ISCA delegation, led by Chairman Shaykh Muhammad Hisham Kabbani, traveled to Washington, DC, to participate in a groundbreaking conference on Sufism and its implications for United States foreign policy. ISCA was honored to participate in the conference, sponsored by the Nixon Center, which was held at the J.W. Marriott Hotel just blocks from the White House. More than 100 key government officials and representatives from Capitol-area think tanks attended the symposium, which featured presentations by a number of leading academics and foreign policy experts.

The highlight of the event was a keynote panel featuring Shaykh Kabbani and Professor Bernard Lewis of Princeton University. Shaykh Kabbani told the assembly that America should reach out to the Sufis if it wants to improve relations with the Muslim world.
“They are reaching out to the Muslim and the non-Muslim,” he explained. “It’s a bridge between different cultures.”

However open-minded they might be, Shaykh Kabbani stressed that the Sufis are firmly grounded in Islam. “There was no one scholar – until recently – that denied tasawwuf (Sufism),” he said. Professor Lewis also spoke on the inclusive nature of Sufism that transcends mere tolerance. He said that the Sufis “can still play a great role” in establishing more positive and constructive relations between the West and the Muslim world and eliminating the miscommunication between cultures that has characterized the past several centuries.

Dr. Bernard Lewis (bottom left) listens as ISCA Executive Director Hedieh Mirahmadi (top right) speaks about the foreign policy implications of Sufism. Other panelists include (left to right) Dr. Zeki Saritoprak from John Carroll University, moderator Zeyno Baran from the Nixon Center and Dr. Timothy Gianotti from the University of Oregon. When asked whom the U.S. government should talk to in the Muslim world, Professor Lewis replied simply, “I would suggest they talk to Shaykh Kabbani.”

Other speakers included Assistant Secretary of Defense Peter Rodman, Dr. Timothy Gianotti from the University of Oregon, Dr. Alan Godlas from the University of Georgia and ISCA Executive Director Hedieh Mirahmadi. Dr. Mirahmadi said that, unlike radical Islamists, Sufis are not on a collision course with the West.

“It becomes self-evident then, for our long-term peace and security, to foster and encourage a Muslim world that doctrinally can co-exist in a pluralistic society,” she said. “I’m not asking U.S. foreign policy to invent an Islam that exists that way, it existed that way for 1,400 years.” Alex Alexiev, senior fellow at the Center for Security Policy, said that the conflict between Sufism and Wahhabism is “a struggle for the soul of Islam.” He said that, since the 1970s, the government of Saudi Arabia has been spending an average of $2.5 billion a year to spread the Wahhabi doctrine around the globe.

Dr. Charles Fairbanks, director of the Central Asia-Caucasus Institute at John Hopkins University, said the spread of Wahhabism has contributed greatly to the rise of militant Islamism around the world. “Not all Wahhabis are terrorists,” he said, “but all terrorists are, at least, influenced by Wahhabism.”

LIE

It is not a recommendation to lie. However, the Messenger of Allah (Allah bless him and give him peace) has commanded us not to talk about sin, and has explained to us that sins of the past that have been repented from are as if never performed. In this there is great mercy for those who erred in the past, and then returned to the way of uprightness. Think of this: many of the Companions were previously idol-worshippers, who drank, fornicated, and did other immoral things. But their Islam was repentance: it wiped their slate clean.

And Allah alone gives success. Wassalam


TARAWIH 20 RAKAAT
Faraz Rabbani (faraz@sunnipath.com ; hanafi@sunnipath.com)
Sunni Path - www.sunnipath.com


Abu Hurayra (Allah be pleased with him) said that the Prophet (Allah bless him & give him peace) said, “The strong believer is better and more beloved to Allah than the weak believer, though there is good in both. Be avid for that which benefits you. Rely on Allah and do not deem yourself incapable…” [Muslim 4816, Ibn Majah 76, Ahmad 8436]

Imam Nawawi (Allah have mercy on him) explained that the strength in this hadith refers to, “One’s determination and ability in matters of the next life.” [Sharh Sahih Muslim]
If you cannot pray 20 lengthy rakats, pray 20 brief rakats. The important thing is: pray them. Do it out of love for Allah, and out of thanks for the gift of guidance, faith, and clarity of vision in life. Do it out of gratitude for the gift that is al-Mustafa [the Chosen One, our Prophet Muhammad] (Allah bless him & give him peace), and his sunna, which is the clear path to success in this life and the next.

As for why many only pray 8, this is part of the salafi/modernist attack on the worship of Muslims. There are a number of excellent articles about Salafism on Sidi Mas’ud Khan’s site: http://www.masud.co.uk

The early Muslims (salaf) used to warn, “This matter is your deen [religion or way of life], so be careful as to whom you take your deen from.” At the same time, if one is absolutely unable to pray 20 rakats, then one should do what one can, because, “That which one cannot do completely should not be left completely,” as the scholars explain. However, one should be remorseful, because one is leaving a confirmed sunna of the Messenger of Allah (Allah bless him & give him peace). And Allah alone gives success.

Walaikum assalam,Faraz Rabbani.


The Spiritual Significance of the Miraculous Night Journey
and Ascension of the Prophet Muhammad, peace be upon him
BY SHAYKH MUHAMMAD HISHAM KABBANI

Bismillah ir-Rahman ir-Raheem

GLORY BE TO HIM WHO MADE HIS SERVANT TO GO ON A NIGHT FROM THE SACRED MOSQUE TO THE FAR-DISTANT MOSQUE OF WHICH WE HAVE BLESSED THE PRECINCTS, SO THAT WE MAY SHOW TO HIM SOME OF OUR SIGNS; SURELY HE IS THE HEARING, THE SEEING. [17: 1]

ALLAH (SWT) HAS REVEALED THIS AS THE FIRST VERSE OF QURAN'S CHAPTER AL-ISRA, THE NIGHT JOURNEY, WHICH IS ALSO KNOWN AS THE CHAPTER OF THE CHILDREN OF ISRAEL OR THE CHAPTER OF GLORIFICATION (SUBHAN). IN IT ALLAH MENTIONS THE NIGHT JOURNEY (AL-ISRA') IN WHICH HE CALLED THE PROPHET (SAWS) TO HIS DIVINE PRESENCE.]

As Allah began the Holy Qur'an in the Opening chapter al-Fatiha, with the words "Al-Hamdu Lillah - Praise be to Allah," He similarly opens Surat al-Isra (17:1), the chapter of the Night Journey, with "Subhana - Glory be to Allah." Allah is glorifying Himself saying, "Subhana alladhi asra'" which means "Glory to Me, the One who brought the Prophet on the Night Journey calling him to My Divine Presence." Reaching beyond comprehension of the human mind, Allah is not just reminding us about this event. Rather, He is glorifying Himself in regards to it, whereby He transported the Prophet (s) almost instantaneously from Makka to Masjid al-Aqsa followed by the the Prophet's (s) Ascension, traversing in an
incredibly short span of time the worldly domain of this universe and beyond, transcending the laws of physics.

There is no scientific, worldly way to comprehend how the Prophet (s) moved across the globe and was then carried to Allah's Divine Presence: such a journey is beyond the scope of imagination. Therefore Allah glorifies Himself saying, "Yes it happened! Glory to Me Who can do this! I am beyond these laws and systems. I am the Creator of all systems."

ANGELIC PREPARATION FOR THE MIRACULOUS JOURNEY

Malik bin Anas (r) related that the Prophet (s) said, "I was lying in the Hijr (of the Sacred Mosque of Makka) when someone [the archangel Gabriel (as)] came to me and cut open my chest from throat to belly. He removed my heart and cleaned it with the water of the well of Zamzam before putting it back in its place. Then he brought me a white creature called al-Buraq by whose means I was lifted." Another narration relates that the two archangels "Gabriel and Mika'il (as) came to the Prophet (s) when he was laying down in
al-Hijr [of the Sacred Mosque in Makka] and carried him to the well of Zamzam. They laid him down on his back and Gabriel (as) opened his chest from top to bottom, despite which there was no bleeding. He said to Mika'il (as), 'Get me water from Zamzam,' which he did. Gabriel (as) took the Prophet's (s) heart and washed it thrice before putting it back.

He filled it with faith and wisdom. Then he closed his chest and they took him out
from the door of the masjid to where the Buraq was waiting." Archangel Gabriel could have removed the Prophet's heart miraculously by means of a small opening or without opening his chest at all. Yet we see in this Tradition of the Prophet (s) a hint of how to perform open heart surgery. This same technique of opening the entire chest cavity is used by
heart surgeons today.

PERFECTION OF SERVANTHOOD

How did Allah describe the one whom He brought on the Night Journey? He describes him (s) as "His servant" - `abdihi. Abu Qasim Sulayman al-Ansari said that when the Prophet (s) reached the highest levels and most distinguished stations. Allah revealed to him, "With what shall I honor you?" The Prophet said, "By relating me to You through servanthood
(`ubudiyya)." This is why Allah revealed this verse of the Holy Qur'an honoring the Prophet (s) by the title "His servant" when describing the Night Journey. Allah did not grant such an honor to Moses (as). Rather He said, "And when Moses came to Our appointed tryst..." [7:143] referring to Moses (as) by his name.

Instead of saying, "Glory be to Him Who made Muhammad to go..."Allah honored the Prophet (s) by referring to him as `abdihi, "His servant." Another subtle inference from Allah's use of the term "`abdihi", - His servant (a construct in the absent form or third person) is the meaning that, 'He called the Prophet (s) to a void where there was nothing except His Own Presence.' More miraculous than calling the Prophet (s) to His Presence was His bringing the Prophet's (s) body and soul, which exist in time and place, to where there is no time and place, no 'where' and no 'when'. Allah brought His sincere servant, our master
Muhammad (s), from a physical form of this worldly life to the completely abstract Divine Presence.

STATIONS OF PROXIMITY TO THE DIVINE

The verse goes on to describe the Prophet's movement through countless stations. Having perfected his character through constant worship, `ubudiyya, the Sacred Mosque, or Holy Sanctuary, is here an indication of the Prophet's r having already been elevated beyond all sin. Allah's description of the Prophet (s) as "`abd" - servant - precedes His mention of the two mosques: the Sacred Mosque (Masjid al-Haram) and the Far Distant Mosque (Masjid al-Aqsa). Allah did not say His Servant was taken "from Makka," rather He said, "from the Sacred Mosque," Masjid al-Haram. "Sacred" means inviolable, no sin being permitted within its precincts, nor backbiting, cheating, or lying. There one must be ever mindful of Allah's (swt) Presence.

Masjid al-Haram, represents here a station where those sins which signify the animal life can never be committed. 'Aqsa' in Arabic means 'the Farthest '. Thus Masjid al-Aqsa here is named as the farthest mosque in relation to Masjid al-Haram and symbolizes the spiritual realm. The literal meaning is, 'He brought His servant from Masjid al-Haram to the mosque at the farthest end.' Symbolically, Allah brought the Prophet away from that which is forbidden things of this earthly life, haram, to the place furthest away from it -al-Aqsa. The furthermost point from the animalistic life is the spiritual dimension.
The contrast between these 'stations' is further demonstrated by the famous stone at each of these holy sites. In Masjid al- Haram the Black Stone is governed by physical constraints, held up in an encasement, having fallen from heaven and been darkened by the sins of humanity. At Masjid al-Aqsa the holy stone marking where the Prophet (s) ascended to the heavens is miraculously suspended in the air, disregarding the physical law of gravity, seeking to leave the earthly pull of gravity to soar towards the Divine Presence.

The subtle meaning derived from the order of the words here is that Allah's one true servant, the Prophet Muhammad (s), began from station of `ubudiyya, servanthood, for which he was created. This allowed him to begin from the station of perfected and flawless character (`ismat), shunning the forbidden and the love of this worldly life (al-haraam) and move from there to the farthest station, the highest rank of all creation, as indicated by the station of the farthest mosque, al-aqsa.

STAGES OF TASAWWUF

In the Science of Purification of the Self, tasawwuf, these stages are termed Shariah, Tariqat and Haqiqat. The first corresponds to the realm of physical discipline, whence the seeker moves on the path; tariqat, with the vehicle of `ubudiyya, worship, and thence ascends to the station of haqiqat, reality, in which all falsehood vanishes and the Lordship of Allah is made eminently manifest to the servant. Allah brought Prophet Muhammad (s) to Masjid al-Aqsa in Palestine from which most of the prophets hail. There he found all of the prophets gathered, and they prayed in congregation behind him (s).

From there Allah raised him to the heavens, as if saying, 'O My prophets! I did not raise any one from Masjid al-Aqsa as I am raising Muhammad (s).' This was in order to
demonstrate to them Prophet Muhammad's (s) ascendancy - unlike any one of them, he was not restricted by the laws of this universe.

RISEN BY NIGHT, ILLUMINATING LIKE THE FULL MOON

Allah then lifted him from Masjid al- Aqsa by means of the Ascension (mi`raj), to His Divine Presence. Why did Allah use the words, 'laylan - by night'? Why didn't He say, 'naharan - by day'? 'Laylan' here illustrates the darkness of this world; it becomes illumined only by the bright moon of the Prophet (s) rising to brighten every darkness.
Subhan alladhee asr'a bi `abdihi laylan. "Glorified be He Who carried His servant by night..." Look at every word of this holy verse. First Allah praised Himself in the third person, in absence. Allah then miraculously moved the Prophet from Makka to Masjid al-Aqsa (asra'). Then He referred to the Prophet as "'abd - servant", distinguishing him through that elevated title as being related to the spiritual life, not the animal life.

The message of Prophet Muhammad (s) completed and perfected both the physical discipline and jurisprudence (shari`a) of Moses and the spirituality (rawhaniyya) of 'Isa (as). The shari`a of Moses (as) relates to the worldly life and the spirituality of 'Isa (as) relates to the heavenly life. By passing from the worldly life, represented by the Night Journey, to heavenly life, represented by the Ascension, the Prophet (s) was carried on these two wings. No prophet was carried in both these dimensions except our master
Muhammad (s).

PROPHETIC CONVEYANCES

One of the great scholars of Qur'anic exegesis, al-'Ala'i said: On the Night of Ascension the Prophet used five different vehicles. The first was the Buraq, a winged creature which carried him from Makka to Masjid al-Aqsa. The second was the Ascension by which the Prophet (s) reached the sky of this world, as-sama' ad-dunya.' There are two explanations for Mi`raj: one that the Buraq carried the Prophet (s) up and the second that a ladder descended and raised the Prophet (s) very rapidly.

The third vehicle was the wings of angels taking the Prophet (s)p to the seventh heaven. The fourth were the wings of Gabriel (as) from the seventh heaven to the Furthermost Lote Tree, sidrat al-muntaha. The fifth vehicle was the carpet (ar-raf raf) to the station of "two bows-length - qaba qawsayn." [53: 9]. Similarly, the Prophet (s) stopped in ten different stations: seven heavens and the eighth at the Furthermost Lote Tree, sidrat al-muntaha. The ninth is where he heard the sound of the angels' pens writing the actions of
human beings and the tenth level was at the Throne. And Allah knows best.

THE MIRACULOUS ASPECT OF ISRA AND MI`RAJ

All these miraculous events took place on the night of the Night Journey and Ascension, Laylat al-Isra wal-Mi`raj. The many hadiths detailing the events of the Night Journey were authenticated by numerous huffaz (hadith masters) such as Ibn Shihab, Thabit al-Banani, and Qatada. Allah supports His prophets with miracles (mu`jizat) to be able to transcend the laws of physics and the constraints of our human realities. If Allah grants a miracle we should not view it as something improbable, otherwise we will be like scientists who cannot understand anything beyond what they perceive. Scholars differ as to what night this great journey occurred on. Imam Nawawi said that it took place in Rajab. In Nawawi's ar-Rawda, he states it occurred ten years and three months after the beginning of the Prophecy, while Fatawa states it was five or six years after the onset of revelation.
Whatever the case, all scholars concur that the Night Journey and Ascension took place both in body and spirit.

ABRAHAM'S VISION AND THE SPIRITUAL DIMENSION

Allah said in the Holy Qur'an: "So also did We show Abraham the kingdom of the heavens and the earth that he might have certitude." [6: 75-79] Allah showed the kingdom of heavens and earth to Prophet Abraham (as), by opening Abraham's spiritual vision (baseera) to see the wonders of the universe from where he was on earth. Allah showed him what is beyond the
laws of the physical universe through the eyes of his heart. Yet immediately after this verse Allah has shown Abraham (as) the glories behind the physical universe, "When the night covered over him he saw a star. He said 'This is my lord.'" [6:77] In the following verses Abraham (as) similarly "mistakes" the moon and sun for his lord: "When he saw the moon rising in splendor he said, 'This is my lord.' But when the moon set he said, 'Unless
my Lord guides me I shall surely be among those who go astray.'

When he saw the sun rising in splendor he said, 'This is my lord.'" [6: 78] These verses
regarding the stars, moon, and sun are directed to the non-believers. Allah showed Abraham (as) the Truth and he had reached certitude of faith. As a prophet he was also free of sin, and thus could not have considered other than Allah as his Lord. However, Abraham's (as) duty was to convey a heavenly message. Seeking to bring everyone under Allah's mercy, Abraham (as) attempted to teach his people in a way that would not cause them to reject his message. Wisely using a process of elimination, he demonstrated to them that a spiritual dimension exists. He eliminated the star (something small), then the moon, then the sun (the biggest heavenly body).

Abraham (as) then reaffirms his true belief in Allah and his turning away from worldly distractions saying, "But when the sun set he said, 'O my people, I am innocent and free from the sin of you ascribing partners to Allah. For me I have set my face firmly and truly towards the One Who created the heavens and the earth, and I am not one who ascribes partners to Allah.'" [6:79] The meaning of this demonstration: don't chase the things of this worldly life, but seek the spiritual dimension which transcends the laws of the physical universe.

In our time, materialistic scientists and certain narrow-minded Islamic sects try to negate spirituality, the fourth dimension, which Allah showed to Abraham (as). Those rejecting the spiritual dimension of Islam are falling into the same trap as the people of Abraham. The Prophet (s) said, 'what I fear most for my community is the hidden shirk (associating partners to Allah).' Hidden shirk is for a person to be prideful of himself, most easily manifest in rejecting the words of others.

DISTINCTION OF PROPHET MUHAMMAD'S ASCENDANCY

Prophet Abraham (as) was shown the kingdom malakut, of heavens and earth. Prophet Moses (as) did not see this kingdom. However he was able to hear Allah and speak with Allah from Mount Sinai, thus being known as Kalimullah (the one who spoke with Allah directly). Although Abraham (as) was granted the ability to see in spiritual dimensions, and Moses (as) was granted to hear Allah directly, both of these great prophets' bodies remained on earth, subject to its physical laws. Prophet Abraham's vision and Prophet Moses' (as) hearing went beyond the physical by means of the power of the soul, but their bodies did not move beyond the physical world. However, Allah caused Prophet Muhammad (s) to move in spiritual dimensions with his body in complete freedom from physical laws. Allah called the
Prophet "to show him from Our signs..." [17: 1] Allah showed Abraham the king dom of this universe, but He moved the Prophet (s) in body and spirit beyond the physical laws of this universe to show him 'Our signs', ayaatina.

This possessive form relating the Signs as belonging to Allah directly, indicates the greater honor and knowledge bestowed on the Prophet (s). The kingdom of heavens and earth shown to Prophet Abraham (as) was the workings of this physical universe and did not reach Paradise, whereas Allah's signs manifested to Prophet Muhammad (s) are directly related to Allah and are not associated with this world.

THE PROPHET'S VISION OF HIS LORD AND PERFECTION OF ONENESS

"Allah revealed to His servant what he revealed. The Prophet's heart in no way falsified what it saw. Will you then dispute with him about what he saw? And he saw Him again another time at the Lote-tree of the utmost boundary, at the Garden of Abode. Behold the Lote-tree was shrouded with what shrouds. His sight did not swerve or waiver. Indeed he saw of the Signs of his Lord, the Greatest." [53: 10-19]

Imam Nawawi and the late Imam Mutwalli Sha`rawi concur with the majo ity of scholars in interpreting these verses to mean that the Prophet saw his Lord another time, not that he saw Gabriel (as) another time, as some assert. Imam Nawawi relates in his commentary on Sahih Muslim, "Most of the scholars say that the Prophet saw his Lord with the eyes of his head - ra'a rabbahu bi 'aynay raasihi. The Prophet came all the way to the Divine Throne
(`arsh), reached qaba qawsayni (the distance of two bow's length), and reached the Paradise of Jannat al-Ma'wa near the Furthermost Lote-Tree (sidrat al-muntaha).

After all this Imam Sha`rawi asks, "What would make the Prophet's sight swerve? Some say it was Gabriel (as), but the Prophet (s) had seen Gabriel (as) many times and Gabriel was with him for the duration of the Night Journey and Ascension. It is irrelevant to say at this juncture that the Prophet's sight did not swerve or waiver, because if this was in reference to Gabriel the Prophet had many opportunities to see him already. Allah doesn't say anything irrelevant which is why I side with the majority of scholars (including Imam Nawawi) in saying that with his physical eyes the Prophet saw Allah (swt)." "Indeed he saw of the Signs of his Lord, the Greatest." [53:18]

What then could the Greatest Sign be for the Prophet (s) other than the vision of his Lord? For the Prophet (s) saw all seven levels of Paradise, then ascended further than any creation before or after, to "two bows-length". It is stated in hadith that the greatest reward for believers in the next life will not be the pleasures of Paradise, but the vision of their Lord every Friday. If the believers, the common and the special, are
going to see their Lord in the afterlife, then clearly nothing less than that could be "the Greatest Sign" for His Beloved Prophet Muhammad (s).

"And We granted the vision which We showed you (O Muhammad) but as a trial for mankind." [17:60] Regarding this verse, Ibn `Abbas said, "Allah's Messenger (s) actually saw
with his own eyes the vision (of all which was shown to him) on the night of his Night Journey to Jerusalem (and then to the heavens)..." That is the greatness of Prophet Muhammad. No one saw his Lord other than Muhammad (s), making him (s) the only true monotheist (muwahhid). No one except Muhammad (s) achieved a perfect grasp of Divine Unity - tawhid - everyone else's under standing of tawhid remains imitated (taqleed).
Prophet Abraham (as) was the father of the prophets and was granted spiritual vision to see the workings of the universe and Prophet Moses (as) was granted to speak with his Lord. But Allah moved Prophet Muhammad (s) with his physical body in defiance of the physical laws of the universe to the Unseen, a place where there is nothing and no possibility of any thing - "la khala wa la mala."

Allah took Muhammad there and revealed to him Himself, in the manner He wished. How this was we do not know. It is unseen and unknown (ghayb). Thus, as Ibn `Abbas (r) said, it is a matter to be believed with acceptance, not a matter to be questioned.

EXPLANATION OF THE IDOL VERSES

"His sight did not swerve or waiver. Indeed he saw the Greatest Signs of his Lord. Have you seen Lat and 'Uzza (two pagan idols) and the third one Manat (another idol)?" [53: 17-20] Why does Allah mention these three false deities, Lat, `Uzza and Manat, which the polytheistic idolaters of Makka worshipped, immediately after mentioning the "Greatest Signs of his Lord" in 53:18? Scholars say that 53:18 shows that Muhammad (s) reached perfect grasp of Allah's Unity, while the verses 53:19-20 by contrast show these idols as nothing more than fabrications of their makers. If "Greatest Signs" [53: 18] referred to
Gabriel then it would not follow to mention the false idols after it.

Prophet Abraham (as) mentioned a star, the moon and the sun - three entities of this worldly life - as objects falsely taken as gods besides God. And in the chapter of the Star (an-Najm), Allah mentioned al-Lat al-`Uzza and Manat, again three false gods, immediately describing Prophet Muhammad's seeing his Lord, as explained by most scholars. Both these revelations reject the false concept of idol-worship, and subtly stress the false notion of a trinity, which pervades most forms of idolatry. Oneness is for Allah
the Exalted and Glorious, the One - al-Wahid, the Unique - al-Fard, the Eternal - as-Samad.


The Blessings of Prayers said in Jerusalem

The Dajjal (Anti-Christ) would be prevented from entering four places: the Sacred Mosque in Makka, the Prophet's Mosque in Madina, Masjid al-Aqsa and Mount Sinai (at-Tur) where Moses used to speak with Allah. Maymuna (r) said she asked the Prophet (s) about Bayt al-Maqdis (the holy mosque of Jerusalem). He (s) said, "It is the place of the Judgment where
everyone will be gathered. Travel to it and pray in it because one prayer in it is like 1,000 prayers anywhere else." In another hadith the Prophet said, "One prayer in my mosque is like 10,000 prayers elsewhere. One prayer in Masjid al-Haram is like 100,000 prayers elsewhere."

Sending Oil for Al-Aqsa

In a hadith (Prophetic Tradition) one of the Prophet's wives asked what one should do if they are not able to travel to Masjid al-Aqsa. He (s) said, "If someone is not able to go let them send lamp oil there to give light in the mosque. If any of you sends lamp oil to light the mosque it is as if you had gone and prayed there."

According to this hadith one can send something to the mosque from far away and attain the reward of one having reached the masjid despite not going there oneself. This is one of many proofs that intercession in Islam is accepted. Allah mentioned in the Holy Qur'an "whenever Zakariya entered the sanctuary to (see) her, he found her with food. He said: O Mariam! whence comes this to you? She said: It is from Allah. Surely Allah gives to whom He pleases without measure." [3: 36] Allah then stresses the importance of this place, "There did Zakariya pray to his Lord..." [3: 37] as one in which prayers are answered, having become holy as Maryam's place of worship. Here we see that a place, whether a mosque or a sanctuary, once it becomes holy, can provide blessings and rewards to those who worship in it or send lamp oil to it, in the case of Masjid al-Aqsa. This is for a place, consisting of nothing more than four inanimate walls, what then of asking a
pious person for his invocation? Such is the case of the intercession of the Prophet (s).

There is another narration in which the Prophet (s) was asked by Abu Dharr which was the first masjid placed on earth. The Prophet (s) replied, "The Sacred Mosque." Then he asked which was next. The Prophet (s) replied, "Masjid al-Aqsa." Abu Dharr asked how much time elapsed between the two. The Prophet (s) answered, "Forty years. Prophet Abraham built the Mosque in Makka, Prophet Jacob (Ya`qub) founded Masjid al-Aqsa then his son Prophet Solomon (Sulayman) finished it." Peace be upon them all.

Maulana Jalaluddin Rumi

If there had not been Love, how would there have been existence? How would bread have attached itself to you and become assimilated? The bread became you through your love and appetite; for how else should bread have had any access to your living spirit? Love makes lifeless bread into spirit: it can make the spirit that was perishable everlasting. Maulana Jalaluddin Rumi, may Allah sanctify his soul

Mathnawi V: 2012-2014 Version by Camille and Kabir Helminski

The stories of pious people and saints are like battalions from God's Army by means of which states of disciples are revived and secret knowledge of knowers is known. the proof of this is in His Holy book, The Qur'an, when He said to the Prophet,' We will tell you stories of the prophets who came before you to make your heart firm' [11:20]

Mawlana Jamaludin al-Ghumuqi al-husaini (q)
The 35th Master of the Naqshbandi Sufi Order


What causes the heart to feel happiness and peace when it hears a beautiful sound?
It is consequence of God's spoken to the spirits when they were atoms in His Presence and having asked them, 'Am I not your Lord?' the sweatness of His speech became imprinted on them. Thus in this world, whenever the heart hears anything of dhikr or music, it experiences happines and peace, because these are reflection of that sweatness.

from saying of : Mawlana Khas Muhammad ash-Shirwani (q)
the 33rd master of Naqshbandi Sufi Order

The Night Vigil Prayer Allah Most High said, “Establish worship at the going down of the sun until the dark of the night, and (the recital of) the Qur’an at dawn. Lo! (the recital of) the Qur’an at dawn is ever witnessed. And some part of the night awake for its recital, as voluntary worship for you. It may be that your Lord will raise you to a praised estate.” [Qur’an, 17: 78-79]

The Prophet has said: "Keep up Qiyam al-layl. It was the way of the virtuous who came before you, it draws you nearer to your Lord, atones for your sins, forbids you from evil and protects the body from sickness." (Tirmidhi.) Abu Hurayra (Allah be pleased with him) reports that the Messenger of Allah (blessings and peace be upon him, his family, and companions) said, “The best prayer after the obligatory prayers is the night prayer.” [Muslim] Abu Hurayra (Allah be pleased with him) reports that the Messenger of Allah (blessings and peace be upon him, his family, and companions) was asked, “What prayer is most virtuous, after the obligatory prayers?” He said, “Prayer in the depths of the night.” [Muslim, Abu Dawud, Tirmidhi, Nasa’i, Ibn Majah]

Abd Allah ibn Salam (Allah be pleased with him) reports that the Messenger of Allah (blessings and peace be upon him, his family, and companions) said, “O people! Spread the salams, feed others, maintain family ties, and pray at night when others sleep and you will enter Heaven safely.” [Tirmidhi, Hakim] Abu Umama al-Bahili (Allah be pleased with him) reports that the Messenger of Allah (blessings and peace be upon him, his family, and companions) said, “Hold fast to night prayer, for it was the way of the righteous before you, a way of drawing closer to your Lord, an expiation for wrong deeds, and a shield from sin.” [Tirmidhi, and others] In some narrations, there is an addition, “And it repels sickness from the body.”

Ibn Mas`ud (Allah be pleased with him) said, “The virtues of night prayer over day prayer is like the virtue of secret charity over open charity.” [Tabarani] The scholars explain that this refers to voluntary prayers. Imam Saffarini, the Hanbali faqih and sufi, explained in his Sharh Mandhumat al-Adaab: “Night prayer is superior to day prayer because: It is more concealed and closer to sincerity. The righteous early Muslims (salaf) used to strive hard to hide their secrets [f: i.e. the actions between them and Allah]. Hasan [al-Basri] said, ‘It used to be that a person would have guests staying over and he would pray at night without his guests knowing…’

And because night prayer is harder on the lower self, because night is a time of rest from the tire of day, so leaving sleep despite the lower self being desirous of it is a tremendous struggle (mujahada). Some have said, ‘The best of works are those the lower self is forced to perform.’ And because recitation in night prayer is closer to contemplation, because things that busy the heart are mostly absent at night, so the heart is attention and is with the tongue in understanding, as Allah Most High said, ‘o! The night vigil is (a time) when impression is more keen and speech more certain.

[Lo! You have by day a chain of business. So remember the name of your Lord and devote yourself with a complete devotion.]’ (Qur’an, 73: 6-7) It is because of this that we have been commanded to recite the Qur’an in night prayer in a steady recital (tartil).
And it is because of this that night prayer is a shield from sin… And because night vigil time is the best of times for voluntary worship and prayer, and the closest a servant is to his Lord. And because it is a time when the doors of the sky are opened, supplications answered, and the needs of those who ask fulfilled. Allah has praised those who wake up at night for His remembrance, supplication, and to seek forgiveness and entreat Him, saying, ‘They forsake their beds to cry unto their Lord in fear and hope, and spend of what We have bestowed on them. No soul knows what is kept hid from them of joy, as a reward for what they used to do.’ [Qur’an, 32: 16-17]

And He said, ‘Those who pray for pardon in the watches of the night.’ [Qur’an, 3: 17]
And, ‘[The (faithful) servants of the Merciful are they who walk upon the earth modestly, and when the foolish one address them answer: Peace;] And who spend the night before their Lord, prostrate and standing…’ [Qur’an, 25: 63-64] Allah most negated similitude between those who pray at night and those who do not: ‘Is the one who worships devoutly in the watches of the night, prostrate and standing, fearful of the Hereafter and hoping for the mercy of his Lord, (to be accounted equal with a disbeliever)? Say: are those who know equal with those who know know? But only people of understanding will pay heed.’ [Qur’an, 39: 9]” [Saffarini, Ghidha al-Albab Sharh Mandhumat al-Adaab,

Imam Abu Sa’id al-Khadimi said, “There is scholarly consensus (ijma`) that among the best of virtuous acts is the night vigil prayer.” [al-Bariqa al-Mahmudiyya Sharh al-Tariqa al-Muhammadiyya] The scholars derived the following from the Qur’an and prophetic hadiths:
1. The minimal night vigil prayer is 2 rakats. [Hindiyya, quoting Fath al-Qadir]
2. Its optimal recommended amount is 8 rakats, because this was the general practice of the Messenger of Allah (blessings and peace be upon him, his family, and companions). [Hindiyya, quoting Fath al-Qadir]
3. Lengthier recitation is superior to a larger number of rakats prayed. [Durr al-Mukhtar, Radd al-Muhtar]

4. If one divides the night in thirds, then the final middle third is most virtuous. [Durr
al-Mukhtar]
5. If one divides the night in half, then the second half is more virtuous. [ibid.]
6. Voluntary (nafl) prayer at night is more virtuous than voluntary prayer during the day. However, the full reward mentioned in the Qur’anic verses and Prophetic hadiths refers to worship that was preceded by sleep. This is also understood from the very linguistic meaning of tahajjud, which is to struggle rid oneself of sleep. [Ibn Abidin, Radd al-Muhtar, quoting Ibn Amir Haajj’s Halba]

7. Ibn Nujaym and Haskafi both affirmed that night prayer is recommended. [al-Bahr al-Ra’iq, and al-Durr al-Mukhtar; chosen in al-Fatawa al-Hindiyya] Kamal ibn al-Humam, the brilliant mujtahid who was the greatest Hanafi faqih of the latter half of Islamic history, however, wavered between it being recommended or a confirmed sunna. This is because while the spoken hadiths indicate recommendation, the continued practice of the Prophet Muhammad (Allah bless him and give him peace) would seem to indicate it being a confirmed sunna. This was also chosen by Ibn al-Humam’s student, Ibn Amir Haaj in his Halba. [Ibn Abidin, Radd al-Muhtar]

8. It is disliked to leave the night vigil prayer for one who has made it their habit, unless there is an excuse, because the Prophet Muhammad (Allah bless him and give him peace) said to Ibn Umar (Allah be pleased with him), “O Abd Allah! Do not be like so-and-so. He used to pray at night and then left it.” [Bukhari and Muslim] Therefore, one should take on an amount of works one can sustain, for the Messenger of Allah (blessings and peace be upon him, his family, and companions) said, “The most beloved of actions to Allah are the most constant, even if little.” [Bukhari and Muslim] [Ibn Abidin, Radd al-Muhtar, from Ibn Amir Haajj’s Halba]

9. It is recommended to start the night vigil with two short rakats, because of the hadith of Abu Hurayra that the Prophet Muhammad (Allah bless him and give him peace) said, “It you get up for night prayer, start with two short rakats.” [Muslim, Ahmad, Abu Dawud]
10. Supplications in the depths of the night are answered, as the hadiths have mentioned.
Ibn Mas`ud (Allah be pleased with him) was asked, ‘I cannot pray at night.’ He said, ‘Your sins have prevented you.’ And Allah alone gives success.


Excellence of Prayer at Night - Qiyam al-layl


Qiyam al-layl or night vigil is a source of great spiritual energy. The Quran also commends the one who utilizes the early hours of each day to engage in remembrance of Allah: "Is one who worships devoutly during the hours of night prostrating himself or standing [in adoration] and who places his hope in the mercy of His Lord - [like one who does not]? Say: 'Are those equal - those who know and those who do not know?' It is those who are endowed with understanding that receive admonition." [Az-Zumar 39:9]

"And in some parts of the night (also) perform the Salat (prayer) with it (i.e., recite the Qur'an in the prayer) as an additional prayer (Tahajjud optional prayer - Nawafil) for you (O Muhammad (PBUH)). It may be that your Lord will raise you to Maqam Mahmud (a station of praise and glory, i.e., the honour of intercession on the Day of Resurrection) (17:79) "Their sides forsake their beds...'' (32:16) "They used to sleep but little by night [invoking their Rabb (Allah) and praying, with fear and hope].'' (51:17)
The Prophet has said: "Keep up qiyam al-layl. It was the way of the virtuous who came before you, it draws you nearer to your Lord, atones for your sins, forbids you from evil and protects the body from sickness." (Tirmidhi.)

"Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) kept standing (in prayer) so long that the skin of his feet would crack. I asked him: "Why do you do this, while you have been forgiven of your former and latter sins?" He said, "Should I not be a grateful slave of Allah?" [Al-Bukhari and Muslim]. COMMENTARY: This Hadith has already been mentioned. It is reproduced here to illustrate the practice of the Prophet (PBUH) in respect of Qiyam-ul-Lail. It tells us that:

o The Nafl Salat should be performed with full concentration and peace of mind.
o The more one is endowed with gifts from Allah, the greater gratitude and worship one
should express for them to Allah.
o The best time for showing one's humility before Allah and for worship is the later
period of night.

"Ali (May Allah be pleased with him) reported: The Prophet (PBUH) visited me and Fatimah (May Allah be pleased with her) one night and said, "Do you not observe prayer (at night)?"[Al-Bukhari and Muslim].

COMMENTARY: This Hadith tells us that one should also awaken others at night for prayer so that they also avail the benefits of performing prayer at this particular time.
"Salim bin `Abdullah bin `Umar bin Al-Khattab (May Allah be pleased with them) reported, on the authority of his father, that the Messenger of Allah (PBUH) said, "What an excellent man `Abdullah is! If only he could perform optional prayers at night.'' Salim said that after this, (his father) `Abdullah slept very little at night." [Al-Bukhari and Muslim].

COMMENTARY: This Hadith points out the excellence of `Abdullah bin `Umar (May Allah be pleased with them) as well as the merits of Qiyam-ul-Lail.
"Abdullah bin Salam (May Allah be pleased with him) reported: The Prophet (PBUH) said, "O people, promote the greetings, feed (the poor and needy) and perform Salat when others are asleep so that you will enter Jannah safely." [At-Tirmidhi].

Sources:
o "In the Early Hours" by Khurram Murad chapter two
o "Riyad-us-Saliheen" Book Eight Chapter 212

courtesy: themodernreligon.com

Piedad list

A practical program for the development of the belief .. (Eeman)
Eight missions to the road of Paradise (Inshaa Allah)

"This world is an hour.so make it that of worship" This lineout is a proposal for the minimum effort to foster eeman for every brother and sister. There are eight missions, with specified durations, known merits, and achievers of benefit Insha Allah.

Mission One :
Praying the 12 Nawafel rakaat of "alsunna" (2 before fajr, 4 before Thuhur+2 after thuhur, 2 after Maghrib, 2 after Ishaa) Desired benefit: Allah builds for the consistant one a house in paradise. Proof: The Prophet (saws) said: "A house will be built in paradise for every Muslim who offers twelve Rak'ah of optional salah other than the obligatory salah in day and night, to seek pleasure of Allah." (Narrated by Muslim)

Mission Two:
Praying 2 rak'aat at night (min.) Desired benefit: Du'aa is answered, Sins forgiven, Soul cleansed Proof: The Prophet (saws) said: "When it is the last third of the night, our Lord, the Blessed, the Superior, descends every night to the heaven of the world and
says, 'Is there anyone who invokes Me (demand anything from Me), that I may respond to his invocation; Is there anyone who asks Me for something that I may give (it to) him; Is there anyone who asks My forgiveness that I may forgive him?' " (Bukhari)

Mission Three:
Praying 2 rak'aat Al Duha (forenoon, or 4, or 8 rak'aat) Desired benefit: There is a sadaqaa incumbent upon every limb and joint Proof: The Prophet (saws) said: "In the morning, charity is due on every joint bone of the body of everyone of you. Every utterance of Allah's Glorification (i.e., saying Subhan Allah) is an act of charity, and every utterance of His Praise (i.e., saying Al-hamdu lillah) is an act of charity and every utterance of declaration of His Greatness (i.e., saying La ilaha illAllah) is an act of charity; and enjoining M`aruf (good) is an act of charity, and forbidding Munkar (evil) is an act of charity, and two Rak`ah Duha prayers which one performs in the forenoon is equal to all this (in reward).''(Muslim)

Mission Four:
Reading Surrat Al Mulk, Desired benefit: It rescues people from the punishment of the grave
Proof: The Prophet (saws) said: "There is a sura of the Book which only has thirty ayats which will intercede for a man on the Day of Rising and will bring him out of the Fire and make him enter the Garden. It is Surat Tabarak (meaning al-Mulk)." (Narrated by al Tirmidhi, and Ahmad)

Mission Five:
Saying: La ilaha illallahu wahdahu la sharika lah, lahu al-mulku wa lahu al-hamd, wa huwa `ala kulli shay'in qadir Desired benefit: Equivalent to freeing 10 slaves, records a 100 good deed, wipes 100 bad deeds, a safeguard from Satan. Proof: The Prophet (saws) said:
"Whoever says: la ilaha illallahu wahdahu la sharika lah, lahu al-mulku wa lahu al-hamd, wa huwa `ala kulli shay'in qadir. There is no God but Allah, alone, without partner. His is the sovereignty, and His the praise, and He has power over everything a hundred times a day will have a reward equivalent to the reward for freeing ten slaves. In addition, a hundred good deeds will be recorded for him and a hundred bad deeds of his will be wiped off, and it will be a safeguard for him from Satan that day until evening, and no one will
be better in deeds than such a person except he who does more than that." (Narrated by Bukhari, Muslim, Tirmidhi, Nasa'i and Ibn Majah)

Mission Six:
Blessing the Prophet (saws) (100 times). Desired benefit: Blessings from Allah (subhanahu wa ta'aala) Proof: The Prophit (saws) said: "He who blesses me once, Allah would bless him ten times." (Muslim)

Mission Seven:
Saying: Subhan Allah wa bi hamdihi, subhan Allah al-`azim (100 times) Desired benefit: He/She will have a palm tree planted for him/her in Paradise Proof: The Prophet (saws) said: "Whoever says: "Glorified is Allah, the Great, with all praise to Him" will have a palm tree planted for him in Paradise." (Narrated by Tirmidhi, who said it is hasan)

Mission Eight:
Saying: Astaghfer Allah Al Atheem (100 times)Desired benefit: Allah relieves himlher of distress, and gives sustenance Proof: The Prophet (saws) said: "If one supplicates without fail for forgiveness from Allah, He finds a way out for him to get out of every distress and difficulty, and gives him sustenance through ways utterly unthought of." (Narrated by
Abu Dawud, Nasa'i, Ibn Majah, and Hakim, who said its chain of authorities is sound.)

I traslated this from islamonline.net Arabic section. It's in a special section with no html address. Sorry that I can not provide reference.


Commemoration of Laylat al-Ragha'ib
with Shaykh Muhammad Hisham Kabbani

coinciding with his return from visiting Grand Shaykh Muhammad Nazim Adil al-Haqqani and the Far East. When: after Salat al-`Asr, August 28th Where: ASIM Mosque, Burton, Michigan
Contact: Ishaq or Abdul Wahid, (810) 593-1222 . Shaykh Hisham will deliver a suhbat and Mawlid will be recitted insha-Allah Come and join us on the precious night laylat ar-ragha'ib, 'the Sacred Night of Desires' - one of the most important nights in Islamic history for all human beings, for it is the night that the Prophet (s) was transferred
from his father to his mother's womb, and it falls on the first Friday of Rajab,
the month of Allah `azza wa jall.

All that you wish for on this night, ask Allah to give you for the sake of His beloved Prophet (s). In Islamic countries this night is commemorated with praising of the Prophet (s), remembrance of his life, remembrance of God in the hearts of his lovers, and visits to mosques, which stay open throughout the night until dawn.

Ibn `Abd al-Razzaq narrates in his Musannaf (4:317) that Ibn `Umar (ra) said: There are five nights in which invocation (du`a) is not turned back: the night of Jum`a, the first night of Rajab, the night of mid-Sha`ban, and the two nights of `Eid.For further information on this night and the spiritual significance of the month of Rajab, the month of Allah, please see: http://www.sunnah.org/ibadaat/Rajab/rajab.htm

You can't rule people by force... Allah in His wisdom is saying in the Holy Qur'an, "La ikra'a fi din..." There is no compulsion, no force, in religion. Whoever wants to believe, may believe. Who doesn't want to believe, he doesn't have to believe. Both the believer and the unbeliever will return to Me.

It is a nature of man to be muslim - you can't separete them from that. As much as you try to paint over gold to cover it, still the gold remains gold under that paint.

- Maulana Syeh M. Nazim al Haqqani (q) -


THE NOBLE FEATURES OF RASULULLAH (S.A.W)
Date: Thursday, December 18, 2003 12:22 AM


Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu THE NOBLE FEATURES OF RASULULLAH (SALLALLAHU ALAIHE WASALLAM)
http://www.central-mosque.com/sunnah/


Hazrat Sheikh-ul Hadeeth Maulana Muhammad Zakaria (R.A.) writes in Khasa'Ile Nabawi -- in explanation of SHAMA'ILE TIRMIDHI:- Imaam Tirmidhi has quoted in this chapter those ahaadith that have been narrated on the noble features of Sayyidina Rasulullah (Sallallahu alaihe wasallam). It is impossible to accurately describe actual beauty and elegance of Sayyidina Rasulullah (Sallallahu alaihe wasallam).

To draw a pen-picture of his appearance is beyond one's capability, but the Sahabah (Radiallahu anhum) have endeavoured, according to their capabilities, to preserve what little they could, of which some is written here. Qurtubi says: "The full beauty and elegance of Sayyidina Rasulullah (Sallallahu alaihe wasallam) has not been made manifest, otherwise it would not have been possible for man to look at him". The Sahabah (Radiallahu anhum), have done the ummah an immense favour by conveying to them the perfect intrinsic knowledge, as well as the perfect conspicuous elegance and beauty of Sayyidina Rasullullah (Sallallahu alaihe wasallam). When an unfulfilled lover is deprived of meeting the beloved then he stands in front of the beloved's house remembering the features of his beloved, in an attempt to gain some solace. It is from habits and features that the heart is appeased.

Imaam Tirmidhi has collected from these about 400 ahaadith and divided them into fifty five chapters. In the first chapter fourteen ahaadith are quoted.

(1) HADEETH NO. 1.
Anas (Radiallahu Anhu) reports: "Rasulullah (Sallallahu alaihe wasallam) was neither tall nor was he short (like a dwarf--He was of medium stature). In complexion, he was he was neither very white like lime, nor very dark, nor brown which results in darkness (he was illuminant, more luminous than even the full-moon on the 14th night).

The hair of Rasullullah (Sallallahu alaihe wasallam) was neither very straight nor very curly (but slightly wavy). When he attained the age of forty, Allah the Almighty granted him nubuwwah (prophethood).He lived for ten years in Makkah (commentary) and in Madina for ten years. At that time there were not more than twenty white hair on his mubarak (blessed) head and beard." (This will be described in detail in the chapter on white hair of Rasulullah (Sallallahu alaihe wasallam).

COMMENTARY.

Sayyidina Rasullullah (Sallallahu alaihe wasallam) was of a medium stature, but slightly taller. This has been reported in a narration from Sayyidina Hind bin Abi Haalah (Radiallahu Anhu) and others. An objection may arise concerning these two hadeeth, that it is stated in one hadeeth that when Sayyidina Rasullullah (Sallallahu alaihe wasallam) used to stand up in a group, he appeared to be the tallest among them. This was not due to his hight, but was a result of a Mu'jizah (Miracle). In the manner that no one had reached a higher status than Sayyidina Rasullullah (Sallallahu alaihe wasallam) in `Kamalaate Ma'nawiyyah', (super intellectual status) likewise in the `Surah Zaahiri' (outward appearance) no one could excel him.

It is stated in the hadeeth under discussion that Sayyidina Rasullullah (Sallallahu alaihe wasallam) lived for ten years in Makkah Mukarramah after nubuwwah (prophethood). For this reason it is stated that he attained the age of sixty years. This is contrary to what has been reported in the other ahaadith, where it is stated that Sayyidina Rasullullah (Sallallahu alaihe wasallam) lived there for thirteen years and attained the age of sixty three years. In some ahaadith it is stated that Sayyidina Rasullullah (Sallallahu alaihe wasallam) attained the age of sixty five years. At the end of this kitaab all three ahaadith will be quoted. Imaam Bukhari (R.A.) says:

"Most narrations show that Rasullullah (Sallallahu alaihe wasallam) lived for sixty three years." The ulama (scholars) have summed up these ahaadith in two ways. First, that Sayyidina Rasullullah (Sallallahu alaihe wasallam) received nubuwwah (prophethood) at the age of forty and risaalah three years thereafter, and after that he lived for ten years in Makkah Mukaraamah. According to this, the three years between nubuwwah and risaalah have been in the hadeeth under discussion.

(2) HADEETH NO. 2.

Anas bin Malik (Radiallhu Anhu) reports, "Rasullullah (Sallallahu alaihe wasallam) was of a medium stature, he was neither very tall nor very short. He was very handsome, of medium built and his hair was neither very curly nor very straight (but was slightly wavy). He had a wheat-coloured complexion. When he walked, he leaned forward slightly".

COMMENTARY.

In this hadeeth Sayyidina Anas (Radiallhu Anhu) states that the complexion of Rasullullah (Sallallahu alaihe wasallam) was wheat coloured. In the previous hadith, also narrated by Sayyidina Anas (Radiallahu Anhu), he states that Sayyidina Rasullullah (Sallallahu alaihe wasallam) did not have a wheat-coloured complexion. This has been mentioned in the translation of the hadeeth. Actually, what is derived from the two hadeeth is that Sayyidina Rasullullah (Sallallahu alaihe wasallam) was not of such a dark complexion that decrease the lightness and beauty of a person, but had a radiant and light colour, which slightly wheat-coloured.

In this hadeeth the word `Yata-kaf-fa-oo' is used regarding the walking of Sayyidina Rasullullah (Sallallahu alaihe wasallam). The scholars interpret this word in several ways. Some say it means to walk at a fast pace. Some are of the opinion that it means to lean a bit forward while walking. Some say it means to lift the leg with force. All three explanations are correct because the walk of Sayyidina Rasullullah (Sallallahu alaihe wasallam) fulfilled all three descriptions and the word also conveys these three meanings. Sayyidina Rasullullah (Sallallahu alaihe wasallam) walked quickly and not like the Romeos of this age who walk like women. It was also the noble habit of Sayyidina Rasullullah (Sallallahu alaihe wasallam) to walk with slight forward inclination of the head and shoulders. He did not walk with chest pushed out with pride. He lifted his legs as men do while walking and did not drag his legs on the ground.

(3) HADEETH NO. 3.

Baraa bin Aazib (Radiallahu anhu) relates that: "Rasullullah (Sallallahu alaihe wasallam) was a man of a medium build, (slightly tall, as explained before); he had broad shoulders (from which we may gather that he had a wide chest); he had dense hair which reached his ear-lobes; he wore a red striped lungi (a cloth worn around the legs) and shawl. I never saw anybody or anything more handsome than him".

COMMENTARY.

In this hadeeth the word `Rajulun Marbu'un' is used, which if the letter `Jeem' has a dammah (pesh), means a man. This could be correct. This type of word is used in the Arabic language for connecting words, but because no special quality or attribute is derived, some Muhadditheen (scholars of hadeeth) are of the opinion that if the letter `Jeem' has a fatah (zabar) on it, it means something that is between straight and bent. It may also be possible that in this case it refers to the description of the hair of Sayyidina Rasullullah (Sallallahu alaihe wasallam), and as described before, his mubarak (blessed) hair had a slight curl in it. From this hadeeth, some scholars are of the opinion that it is permissible for men to wear red coloured clothing. According to the Hanafis there is a detailed explanation on this subject. Before selecting red clothing, the scholars should be consulted regarding its permissibility.

The scholars have written that in this hadeeth the Sahabi did not see `anything' more handsome and beautiful than Sayyidina Rasullullah (Sallallahu alaihe wasallam). This is said because besides human beings, the moon, sun, etc. are also included.

(4) HADEETH NO. 4.

Baraa bin Aazib (Radiallahu Anhu) reports: "I never seen someone with long hair and red clothing more handsome than Rasullullah (Sallallahu alaihe wasallam). His hair reached his shoulders. The portion between his two shoulders was wide. He was neither very tall nor very short".

COMMENTARY.
The description of the hair of Sayyidina Rasullullah (Sallallahu alaihe wasallam) in this hadeeth is different one mentioned before. There it is stated that his hair reached his ear-lobes. In reality there is no difference between the two hadeeth, as the hair does not remain the same length but grows. Sometimes the hair was shortened, sometimes longer hair was kept.

(5) HADEETH NO. 5.

It is reported from Ali (Radiallahu Anhu): "Rasullullah (Sallallahu alaihe wasallam was neither very tall nor very short. The soles of both feet were very fleshed. (This quality is praiseworthy in a man as it denotes strength and courage but is not praiseworthy for a woman). He had a large head. The joints of the bones was also large. The was a thin line of hair from the chest to the navel. When Rasulullah (Sallallahu alaihe wasallam) walked, it appeared that he was descending from a high place". Ali (Radiallahu Anhu) says: "I did not see anyone like him neither before him, nor after him".

COMMENTARY.
The use of a sentence like: "I have not seen anyone like him", is primarily for emphasis. By describing Sayyidina Rasulullah (Sallallahu alaihe wasallam) in this manner, there is however no exaggeration because the complete beauty of appearance of Sayyidina Rasulullah (Sallallahu alaihe wasallam) cannot be fully described. Munaawi wrote that every person is required to believe that with whatever physical qualities and attributes of Sayyidina Rasulullah (Sallallahu alaihe wasallam) is described, no other person can compare with it. This is not merely a belief. Books on Seerah (History of the Prophet peace be upon him) and ahaadeeth are replete with descriptions of his beautiful qualities. Therein it is stated that Allah Ta'aala bestowed fully on the Prophet (peace be upon him) all the inner kamaalat (perfection) and Zaahiri (apparent) beauty. Two verses (couplets) are narrated from Sayyiditina Aa'ishah (Radiallahu Anha), the meaning of which is: "that if the friends of Zulaikha could see the blessed face of Rasulullah (Sallallahu alaihe wasallam), they would have cut their hearts instead of their hands". How true! If you wish to read more about the love of the Sahabah (Radiallahu Anhum---male and female---for Sayyidina Rasulullah (Sallallahu alaihe wasallam) read Chapter Eight of my book `Stories of the Sahabah' (Radiallahu Anhum).

(6) HADITH NO: 6.

It is related from Ebrahim bin Muhammad (Radiallahu anhu) who is from the sons (grand sons of Ali radiallahu anhu, that whenever Ali radiallahu anhu described the nobel features of Rasulullah (Sallallahu alaihe wasallam), he used to say: "Rasulullah (Sallallahu alaihe wasallam) was neither very tall nor short, but of a medium stature among people. His hair was neither very curly nor very straight, but had a slight wave in it. He did not have a big body nor a round face, but his mubaarak face was slightly round (meaning he did not have a fully round face nor a fully elongated face, bur in between the two). The complexion of Rasulullah (Sallallahu alaihe wasallam) was white with redness in it. The mubaarak eyes of Rasulullah (Sallallahu alaihe wasallam) were extremely black. His eyelashes were long. The joints of the body (e.g. elbows and knees etc.) were large, likewise the portion between the two shoulders was broad and fully fleshed. There was no hair (more than normal) on his body. (Some people have profuse hair on their body.

Sayyidina Rasulullah (Sallallahu alaihe wasallam) did not have hair on the parts of his body, besides places like the arms and legs etc.) He had a thin line of hair running from the chest to the navel. The hands and feet of Rasulullah (Sallallahu alaihe wasallam) were fully fleshed. When he walked, he lifted his legs with vigour, as if he were descending to a low-lying place. When he addressed a person he turned his whole body towards that person. (He did not only turn his face towards the person he addressed, as this is considered impolite, and sometimes, it even denotes pride. Sayyidina Rasulullah (Sallallahu alaihe wasallam) faced the person he spoke to, with his chest and body. Some scholars have translated this as, when Sayyidina Rasulullah (Sallallahu alaihe wasallam) addressed someone, he completely turned his face towards that person, and did not give a side glance. This is not a suitable translation).

The seal of Prophethood was situated between his shoulders. He was a last of all prophets. He was the most generous and the most truthful. He was the most kind-hearted and came from a most noble family. (It means his character, family back-ground and everything else was of the best). Any person who saw him suddenly would become awe-inspired. Sayyidina Rasulullah (Sallallahu alaihe wasallam) had such a great personality and dignity, that the person who saw him for the first time, because of his awe-inspiring personality, would be overcome with a feeling of profound respect. Firstly, there is a ro`b (awe) for physical beauty, with this when other Kamaalat are added what more could then be said of the ro'b (awe). Besides, the special attributes and qualities granted to Sayyidina Rasulullah (Sallallahu alaihe wasallam) ro'b (awe) is also one of the special qualities granted to him). Anyone who came in close contact with him, and knew his excellent character was smitten with the love of his excellent attributes. Anyone who described his noble features can only say: "I have not seen anyone like Rasulullah (Sallallahu alaihe wasallam) neither before nor after him."

(7) HADITH NO. 7

Hasan bin Ali (Radiallahu anhu) reported: "I inquired from my maternal uncle (Sayyiditina Fatimah Radiallahu anha's step brother) Hind bin Abi Haalah (Radiallahu anhu) about the noble features of the Rasulullah (Sallallahu alaihe wasallam). He had often described the noble features of Rasulullah (Sallallahu alaihe wasallam) in detail. I felt that I should hear from him personally, some of the noble features of Raulullah (Sallallahu alalihe wasallam), so that I could make his discription a proof and testimony for myself and also memorise them, and, if possible, try to emulate and adopt them. (The age of Sayyidna Hasan (Radiallahu anhu) at the time of Rasulullah (Sallallahu alaihe wasallam)'s death was seven years. In view of his age he did not have the opportunity to realise fully the features of Rasulullah (Sallallahu alaihe wasallam). The uncle descirbed the noble features by saying: "He had great qualities and attributes in him, others also held him in high estemm. His mubarak face shone like the full moon. He was slightly taller than a man of middle height, but shorter than a tall person. His mubarak head was moderately large. His mubarak hair was slightly twisted. If his hair became parted naturally in the middle he left it so, otherwise he did not habitually make an effort to part his hair in the middle. (This is a more respected transaltion).

A question may arise that Sayyidina Rasulullah (Sallallahu alaihe wasallam) habitually parted his hair as stated in Ahadith. The Ulama say that this was in the early periods where Rasulullah (Sallallahu alaihe wasallam) did not make an effort to do so. According to this humble servant, the answer to this is bit difficult, because it was the principal of Rasulullah (Sallallahu alaihe wasallam) to oppose the ways of the non- beleivers, and agree to the ways of Ahlul Kitab, he did not part his hair in the middle. For this reason, according to some Ulama, the bets translation will be that he only parted his hair in the middle if it could be easily done, and when this could not be done easily, and a comb etc. was needed to do it, then he did not part his hair in the middle.

Occasionally he used to part his hair in the middle with a comb etc. When the hair of Rasulullah (Sallallalhu alaihe wasallallam) was abundant, it used to pass over his ear- lobes). Rasulullah (Sallallahu alaihe wasallam) had a very luminous complexion (colour), and a wide forehead. He had dense and fine hair on his eye brows. Both eye brows were seperate and did not meet each other in the middle. There was a vein between them that used to expand when he became angry. His nose was prominemt and had a nur and lustre on it. When one first looked at him, it seemed as if he had a large nose, but looking at it carefully showed that the lustre and beauty made it look large, otherwise in itself the nose was not large."

His beard was full and dense. The pupil of his eye was black. His cheeks were full and full of flesh. The mouth of Rasulullah (Sallallahu alaihe wasallam) was moderately wide. (He did not have a small mouth). His teeth were thin and bright. The front teeth had a slight space between them. There was a thin line of hair from the chest to the navel. His neck was beautiful and thin, like the neck of a statue shaved clean, the colour of which was clear, shining and beautiful like silver. All the parts of his body were of moderate size, and fully fleshed. His body was proportionately jointed. His chest and stomach were in line, but his chest was broad and wide. The space between his shoulders was wide. The bones of his joints were strong and large (denoting strength). When he removed his clothing, his body looked bright and had a lustre (or rather those parts of the body that were not covered by his clothing were also bright and shining, compared with those parts of the body that were covered by his clothing.

According to this humble servant the latter translation is more appropriate). Between the chest and navel there was a thin line of hair. Besides this line neither the chest nor the stomach had other hair on it. Both sides, the shoulders and the upper portion of the chest had hair. His forearm was long and palms were wide. The palms and both feet were fully fleshed. The fingers and toes were moderately long. The soles of his feet were a bit deep. His feet were smooth, because of their cleanliness and smoothness the water did not remain there but flowed away quickly. When he walked, he lifted his legs with vigour, leaned slightly forward and placed his feet softly on the ground. He walked at a quick pace and took rather a long step. He did not take small steps. When he walked it seemed as if he was descending to a lower place. When he looked at something he turned his whole body towards it. He always looked down. His sight was focused more to the ground than towards the sky (A question may arise here that it is reported in Abu Daawud that Rasulullah (Sallallahu alaihe wasallam) usually looked towards the sky. Both are reconciled thus: His habit was to look down towards the ground, but he also waited for the wahi (revelation), therefore while waiting he often looked towards the sky. Otherwise he usually looked down towards the ground.

"Here the gaze of the killer hasn't lifted modestly.
There the hand of the lover rest on the heart of the deceased"

His modest habit was to look at something with a light eye,i.e. he looked at a thing, with modesty and bashfulness, hence he did not stare at anything. While walking he asked the Sahabah (Radiallahu anhum) to walk in front, and he himself walked behind. He made salaam to whomsoever he met"

COMMENTARY
The Ulama say that Sayyidina (Sallallahu alaihe wasallam) walked at the back because of his humbleness. According to this humble servant, if this is applied to his journeys it will be more appropriate. It was the noble habit of Sayyidina Rasulullah (Sallallahu alaihe wasallam) are described. Imam Tirmidi has mentioned this Hadith in many chapters where the speech and humility of Sayyidina Rasulullah (Sallallahu alaihe wasallam) are described.

(8) HADITH NUMBER 8

Jaabir bin Samurah (Radiallahu anhu) says: "Rasulullah (Sallallahu alaihe wasallam) had a wide mouth. There were red lines in the whiteness of his eyes. He had little flesh on his heels."

COMMENTARY
It is desirable for Arab men to have wide mouths. According to some a wide mouth means eloquence (fluency of language). The translation adopted in the description of the eyes has been taken from accepted sayings. However in this Hadith, Imam Tirmidi has translated this to mean wide eyes, as a narrator of this hadith has done, which according to the linguists is not correct. "These intoxicated eyes on which thousands of my kindred be sacrificed. That endless destroyer remains intoxicated day and night."

(9) HADITH NUMBER 9

It is related from Jaabir (Radiallahu anhu) that he said: " I once saw Rasulullah Sallallahu alaihe wasallam) on the night of a full moon. On that night he wore red clothing. At times I looked at the full moon and at times at Rasulullah (Sallallahu alaihe wasallam) . Ultimately I came to the conclusion that Rasulullah (Sallallahu alaihe wasallam) was more handsome, beautiful and more radiant than the full moon."

"If the illumination in the temple and sanctuary is through the sun and moon, so what.
I desire you, what should I do with my sight."

(10) HADITH NUMBER 10

Abu-Ishaaq (Radiallahu anhu) says: "A person once asked Baraa bin Aazib (Radiallahu anhu), "Was the face of Rasulullah (Sallallahu alaihe wasallam) shining like a sword?" He replied: "No but like a full-moon with its roundness."

COMMENTARY
In making a comparison with a sword, it may have meant that Sayyidina Rasulullah (Sallallahu alaihe wasallam) had a long face. However the glitter of a sword has more whiteness than being luminous. For this reason Sayyidina Baraa (Radiallahu anhu) gave the similarity of the full moon, and not that of a sword. All these similarities are approximate descriptions, otherwise even a thousand moons cannot give the brightness of Sayyidina Rasulullah (Sallallahu alaihe wasallam). An Arab poet says: "If you want to describe a shortcoming of a beloved, then give the beloved a similitude of a full moon. This is enough to insult him."

(11) HADITH NUMBER 11

Abu Hurayrah (Radiallahu anhu) says: "Rasulullah (Sallallahu alaihe wasallam) was so clean, clear, beautiful and handsome, as though his body was covered and moulded in silver. His hair was slightly curled."

COMMENTARY
In the first narration mentioned by Sayyidina Anas (Radiallahu anhu), it is denied that Sayyidina Rasulullah (Sallallahu alaihe wasallam) was very white. From the above hadith, it does not mean that he had white complexion like silver; rather he had a white and reddish complexion, in which the beauty and brightness was overwhelming.

(12) HADITH NUMBER 12

Jaabir bin Abdullah (Radiallahu anhu) narrates from Rasulullah (Sallallahu alaihe wasallam) that he said: "The Ambiyaa (Prophets) were shown to me. I saw Musa (Alaihis salaam), he had a thin body, like one from among the tribe of Shanu'ah. I saw Esa (Alaihis salaam). From among all those whom I have seen, he somewhat resembled Urwah bin Masud. I saw Ebrahim (Alaihis salaam). From among all those that I have seen,I, more or less, look like him. In the same manner I saw Jibra-eel (Alaihis salaam). From among all those I had seen, he more or less looked like Dihyah Kalbi."

COMMENTARY
This was on the night of mi'raaj or in a dream. Imaam Bukhaari (Rahmatullahi alaihe) has narrated both, on the night of mi'raaj and also in a dream. There is no confusion or difficulty in these differences, because he may have seen them on both occasions. The translation of the description of Sayyidina Musa (Alaihis salaam) as having a light body, in my opinion, is made from more accurate sayings. Some Ulama in the translation of this sentence, have expressed other opinions. These three Ambiyaa (Prophets) were described because Sayyidina Musa (Alaihis salaam) and Sayyidina Esa (Alaihis salaam) are the nabis of the Bani Israel and Sayyidina Ebrahim (Alaihis salaam), besides being the great grandfather of Sayyidina Rsulullah (Sallallahu alaihe wasallam), was also accepted by all Arabs.

(13) HADITH NUMBER 13

Sa'eed Jariri (Radiallahu anhu) says: "I heard Abu Tufayl (Radiallahu anhu) say: "There is no one left on the face of this Earth, besides me who had seen Rasulullah (Sallallahu alaihe wasallam)." I asked him to describe to me the noble features of Rasulullah (Sallallahu alaihe wasallam). He said: "Rasulullah (Sallallahu alaihe wasallam) had a white complexion, which was slightly reddish, and had a medium sized body."

COMMENTARY
Sayyidina Abu Tufayl (Radiallahu anhu) was the last one among the Sahabah (Radiallahu anhum) to pass away. He died in the year 110 Hijri. That is why he said, that there was no one left besides him who had seen Rasulullah (Sallallahu alaihe wasallam). The ulama say that he used the phrase `face of the earth' because Sayyidina Esa (Alaihis salaam) is also from the ones who had seen Sayyidina Rasulullah (Sallallahu alaihe wasallam), and is present in the skies (heavens).

(14) HADITH NUMBER 14

Ibn Abbas (Radiallahu anhu) says: "The front teeth of Rasulullah (Sallallahu alaihe wasallam) were a bit wide (spread out). They were spaced out and not close together. When Rasulullah (Sallallahu alaihe wasallam) talked, an illumination emitting from his teeth could be seen."

COMMENTARY.
According to the Ulama, it is a well known fact that it was something similar to nur which emitted from his teeth. The opinions of Allaamah Munaawi is that it was something sensory, and not a similarity, which emitted miraculously from between the teeth of Rasulullah (Sallallahu alaihe wasallam). With modesty lower the head and with grace, smile. How easy it is for the beautiful to strike like lightning.

Everything of his noble features was perfect and beautiful. In the manner that is real and intrinsic beauty had reached its last stage, in the same manner his zaahiri (apparent) beauty had also reached its fullest and proper stage. Allahumma sali 'alaa Sayyidina Muhammadiw wa 'alaa aalihi biqadri husnihi wa jamaalihi. Of Sufism Bayazid said: "It it to give up rest and to accept suffering.


Position of Grandsyaikh Nazim Adil al Haqqani

The Grandmaster, Grandshaykh Muhammad Nazim Adil al-Haqqani, is the Spiritual Leader of the blessed Naqshbandi Sufi order of the Sufis (tariqah an-Naqshbandiyya-t-il-‘awliya). He is now the King of the Saints, the appointed Sultan ul-Awliya, the 40th Grandmaster the Sultan of the Naqshbandi Tariqat, and the last Grandshaykh before the arrival of the
Mahdi(a.s) and Isa(a.s), Jesus son of Mary. In the Naqshbandiya teaching the knowledge was always passed on by earlier Grandmasters that the Mahdi(a.s) and Isa(a.s), Jesus son of Mary, would appear on earth in the days of the 40th Naqshbandi Grandshaykh.

During every age there is a Saint responsible for all this Lights. In our time this responsibility is given to Grandshaykh Muhammad Nazim as he is now the representative of the Holiest Prophet Mohammad(S.A.W) and also of all the 124,000 Prophets. When Grandshaykh
Abdullah ad-Dhaghistani(Qad) left this world this secret was given to his successor Grandshaykh Muhammad Nazim al- Haqqani in Tave Mugallam in a very big ceremony, and from this time onwards he became responsible for all of creation- the Humans, Jinn's, Angels, animals, trees, Earth, stars and everything that is created from the Lights of the Holiest Prophet Muhammad(S.A.W)

Grandshaykh Muhammad Nazim Adil al-Haqqani is the Sultan ul-Awliya of this age. Most people think that the rank of Qutub ul-Qhauz is the highest because thy have no knowledge of the rank of Sulan ul-Awliya. Grandshaykh Muhammad Nazim was given the rank of Qutub
ul-Qhauz 40 years ago by his Grandshaykh. When Grandshaykh Abdullah Al Faiz ad-Daghistani(Qad) passed away from this earth, Grandshaykh Muhammad Nazim became the Sultan ul-Awliya and he granted the rank of Qutub ul-Qhauz to someone else. In actual fact the rank of Qutub ul-Qhauz in comparison to the rank of Sultan ul-Awliya is very low. The station of Qutub ul-Qhauz entails the function of arranging the needs of the physical bodies of the people. for example to have their food and to have the mercies of Allah Almighty come to them. The Sultan ul-Awliya however deals with the hearts, the soul and the spirit of
humanity. He is the one who makes them always to be with Allah Almighty in the place where the Holy Prophet(S.A.W) made sasjda(prostration) on the night of Mihraj.

The Sultan ul-Awliya is the Khalifatullah of the time and he represent the Holiest Prophet Muhammad(S.A.W) while the other Saints represent one of the other 124,000 Prophets. As all the other Prophets are also represented by the Seal of Prophet Seyyidina Muhammad(S.A.W), the Sultan ul-Awliya of the time also has the tajalli and the power of all the 124,000
prophets. The representative of Allah Almighty during one particular age is only one and in this time end age he is the Sultan ul- Awliya and Khalifatullah of this time. As the Khalifatullah or the representative of Allah Almighty in our time it is Grandshaykh
Muhammad Nazim who is inside the Ka'abatullah.

The Ka'abatullah is also known as the Baitullah or the House of Allah. Allah Almighty is everywhere but specially in the Baitullah as He has Himself called the House of the Lord, the Lord of the House must be in it. The Lord of the House is represented by His Khalifatullah who in this time is Grandshaykh Muhammad Nazim Adil al-Haqqani. The rank of Sultan ul-Awliya in Tariqat means the rank of the Saint who possesses the secret of the Holiest Prophet(S.A.W). This secret was put in the heart of the Holiest Prophet(S.A.W) by Allah Almighty. Thereafter the Holiest Prophet (S.A.W) transmitted this secret to the heart of Abu Bakr as-Siddiq(r.a) Thereafter this secret has been transmitted right down to our times through the Golden Chain of Spiritual Transmission of the Naqshbandi Tariqat(Silsila).

The Golden Chain of the Sheiks (taken from : http://www.uksufi.co.uk/sheik_nazim_lineage.htm)


Keep your Sheikh in your heart

If a murid does this he can be able to be forever with his Sheikh. That is the best because he helps you at any time. Carrying you – but when you are forgetting, leaving you to you. Your power is only like a battery but when the Sheikh is coming it is like electricity coming. That power continues, but a battery has limits. Therefore they are asking for mureeds (followers of a sufi sheikh) to be with his Sheikh. That fills him up with Divine Power that runs to the heart of Sayyidina Muhammad, (peace and blessing of Allah be upon him), and running from him to the saints, to Grandshiekh – and when you are taking your sheikh with you, that power is running to you.

Because man is created weak and needs support. Allah Almighty gives that support from His Divine Power through His beloved servant, Sayyidina Muhammad (May peace be upon him) and on through saints. Awliya (saints) are like springs, you may reach them. You may wash yourself. You may do everything. If no springs you can’t do anything. Allah Almighty made for His servants, Prophets, and saints so that ordinary people may reach His Divine Oceans through those springs which come from the Divine Oceans. As much as you need, try to be with them. And try to be with one who is closer than you.

Grandshiekh is now with the Messenger of God, ( peace be upon him). He left someone to be with you, one who is like you, that is my mission. Because Grandsheikh gives from his spiritual power – so that who touches my hand is touching the hand of Grandsheikh. Who asks, may ask through me because I am connected to them. I am not alone; I belong to the silsilah. The Chain is not broken. Praise be to God.

God’s Messenger Sallallahu ‘alayhi was-salam, Giving his holy hand to Siddiq, Siddiq giving to Salman, Salman to Qasim, Qasim to Ja’far Jaf’ar to Tayfur, Tayfur to Abul Hasan, abul Hasan to abu ‘Ali, abu ‘Ali to Yusuf, Yusuf to Abu l’Abbas, abul Abbas to Abdul Khaliq, to ‘Arif, Mahmud, ‘Ali Muhammad Baba AsSammasi, Sayyid Amir al Kulali,
Khwaja Baha’uddin Naqshbandi, Giving his hand, And the hand of rasul allah ( sallallahu’alayhi was-salam), reaching to Shah Naqshband Giving to Alauddin Ya’qub
Ubaidullah Muhammad azZahid, Darwish Muhammad, Kwaja Amkanaki, Muhammad al Baqibillah Giving to Ahmad al Faruqi Giving to Muhammad Ma’sum Sayfuddin
Nur Muhammad Habaibullah Giving to Abdullah Giving to Sheikh Khalid giving to Sheikh Isma’il to Khas Muhammad, giving to Sheikh Muhammad Effendi Yaraghi Giving to Sayyid Jamaluddin al Ghumuqi Giving to abu Ahmad as-Sughuri Giving to abu Muhammad al- Madani Giving to Sayyidina Sharafuddin ad- Daghistani He’s giving to Sheikh Abdullah ad-Daghistani He’s giving it to me And I am reaching To you.

Therefore anything may be asked. I am only a channel – nothing else. What they are sending me, I am giving to you. Wa min Allah taufiq.


His Crown is BismilAllah Al-Rahman Al-Raheem
THE FURTHEST-TREE OF THE FURTHEST BOUNDARY

Sayedena Muhammad (pbuh) and Jibraeel travelled once more until they reached the absolute limit of the created intellect, named Sidrat al Muntaha: "The Furthest-Tree of the Furthest Boundary."

There they saw nothing which the tongue could describe. The effect of the sight they beheld on Muhammad (pbuh) is a secret which took place in his heart. A sound came to them from above which dissipated some of Muhammad's (pbuh) astonishment. At that time he saw a large tree which does not resemble any of the trees of paradise, a tree without description, covering all the paradises, heavens, and universes.[ Tree of Certainty, Tree of Life ] .The trunk of the tree was a huge angel named Samrafeel. Sayedena Muhammad (pbuh) could see nothing else besides it. It grew from an infinite, unimaginable, indescribable ocean of musk.

The tree had an infinite number of branches, created from a heavenly element that has no name in a created language. The distance between one branch and another was five hundred thousand light-years. On every branch there was an infinite number of leaves. If all the created universes were placed on a single one of these leaves they would disappear, like an atom disappears inside an ocean of water. On every leaf sat a huge angel in a multi-coloured light. On his head was a crown of light and in his hand a staff of light. Written on their forehead was the inscription: "We are the inhabitants of the Furthest-Tree." Their praise was: "Praise be to Allah Who has no end." Their names are the Sarufiyyun, "The secret ones," because they are created from the absolute secret of their Rabb (Lord). From the trunk of the tree four absolute springs issued, Whose Source was

Bismi Allah Al-Rahman Al-Rahem

From Meem of Bismi came MA- The first was a pure, transparent, crystal water; From Ha of Allah came Halib- the second was a river of white milk; From Meem of Rahman-the third was a river of pleasurable, untarnished wine that elevates without abasing; From Meem of Raheem -the fourth was a river of pure honey mixed with gold. All These rivers flowed into the Pond of Kawthar. [ read article of Secrets of Meem] Inside the trunk was the prayer-niche of Jibraeel, and his constant words of praise are: Allahu Akbar: Allah is Great! to which the reply always comes from above: Ana Akbar: I am Greater! Ana Akbar: I am Greater!

Jibraeel entered his prayer-niche and he called for the prayer. All the Sarufiyyun stood in rows and Muhammad (pbuh) led them in prayer. The prayer finished and all the Sarufiyyun were ordered to give their greetings to Muhammad (pbuh) one after the other. After this, a great angel came out from behind Jibraeel's prayer-niche and asked Muhammad (pbuh) to approach. Muhammad (pbuh) and Jibraeel entered the trunk of the tree and reached in a glance the entire sight of creation. On the top of the tree they saw Adam and Hawwa and Nuh, Ibraheem, Musa, Isa, and all the other prophets whom they had just visited. With them they saw all their respective nations, sitting with them in spirit together with those of Muhammad's nation who had already left this world. All were sitting there together, happy, basking in the love and beauty of their Rabb's (Lord's) mercy and praising Him.

That Furthest-Tree carries the knowledge of all of Allah's creation from the beginning of its sequence in time. Whatever is created is part of it and contained in it. It was called the tree "of the furthermost boundary" because everything ends in it and after it begins a new life. Allah decorated it with the light of His own essence. It has three characteristics: a continuous shade of light extending over every creation, a continuous pleasure reaching everyone from the fruit of its branches, and a continuous fragrance from its flowers scenting with beauty the life of creation.

Then He saw the Spirit to whom Allah gave the power of earth and the heavens. From the top of his head to the bottom of his feet and from every cell of his there were faces with traits of subtle light, the number of which no-one knows but Allah, and from the each of which Allah creates an angel-spirit which looks like the Spirit, whom He then takes to himself as the spirit-angels of the Divine Presence.

Every day the Spirit looks into hell three times, and because of the cool light of his angelic gaze the fire of hell melts until it becomes as a rainbow. The Spirit also looks into paradise three times every day and extends to it the divine light which Allah gives him. If Allah gathered the tears of the eyes of the Spirit it would flood all the created universes and make Nuh's (Noah's) flood seem like the drop gathered by a needle dipped into the ocean. This is the Spirit whom Allah mentioned in the Quran: "The day when the Spirit and the angels rise, no-one shall speak except with permission from His Rabb (Lord)"

Muhammad (pbuh) said: "Spirit! Is this your station?" The spirit replied: "Yes, and if I trespass it I will be annihilated by the light which I am receiving. Muhammad! Move forward and do not be afraid. You are invited and you have permission." Muhammad (pbuh) moved forward. Allah inspired his heart with the following discourse: "I the Rabb (Lord), have veiled myself from the inhabitants of paradise, as I have veiled myself from the inhabitants of the earth. As I veiled Myself from their minds, I veiled myself from their vision. I am never in anything, and I am never away from anything."

Muhammad (pbuh) then moved through one veil after another until he passed through one thousand veils. Finally he opened the Veil of Oneness. He found himself like a lamp suspended in the middle of a divine air. He saw a magnificent, great and unutterable matter. He asked his Rabb (Lord) to give him firmness and strength. He felt that a drop of that presence was put on his tongue and he found it cooler than ice and sweeter than honey. Nothing on earth and the seven paradises tasted like it. With this drop, Allah put into Muhammad's heart the knowledge of the First and the Last, the heavenly and the earthly. All this was revealed to him in one instant shorter than the fastest second.

He was ordered to move forward. As he moved he found himself elevated on a throne that can never be described, now or later. Three additional drops were given to him: one on his shoulder consisting in majesty, one in his heart consisting in mercy, and an additional one on his tongue which consisted in eloquence. Then a voice came from that presence, which no created being had heard before: "Muhammad! I have made you the intercessor for everyone." At that moment Muhammad (pbuh) felt his mind enraptured and taken away to be replaced with an astonishing secret.

He was placed in the fields of Allah's Eternity and Endlessness. In the first he found no beginning and in the second he found no end. Then Allah revealed to Him: "My end is in My beginning and My beginning is in My end." Then Muhammad (pbuh) knew that all doors were absolutely closed except those that led to Allah, that Allah cannot be described within the confine of a place in speech, and that Allah encompasses the everywhere of all places.
This is a secret that no tongue can be stirred to express, no door opened to reveal, and no answer can define. He is the Guide to Himself and the Rabb (Lord) of His own description. He is the Beauty of all beauty and the speech by which to describe Himself belongs to Him alone.

Allah my Creator, in Your infinity do I stand amazed. In Your ocean of Love do I drown submerged. Allah, at times You are close to me in familiar intimacy. At times You leave me without, veiled and strange, Hidden in Your sovereign Majesty. Give me to drink the Nectar of Your love, For only drunk from it am I able to say: My Rabb (Lord)! Let me see You.

Muhammad (pbuh) then looked on his right and saw nothing except His Rabb (Lord), then on his left and saw nothing except his Rabb (Lord), then to the front, to the back, and above him, and he saw nothing except his Rabb (Lord). He hated to leave that honored and blessed place. But Allah said: "Muhammad, you are a Messenger to My servants as all Messengers, if you stay here you would never be able to communicate My Message. Therefore descend back to earth, and communicate My message to My servants. Whenever you want to be in the same state as you are now, make your prayers, and I shall open this state for you." This is why Muhammad (pbuh) stated: "Prayer is the apple of my eyes," and he called it also: "Our rest."

Then Muhammad (pbuh) was ordered to go back to earth, but he left the self in heaven and his spirit at the Furthest-tree, and his heart in the unutterable divine presence while his secret was left suspended without place. His self wondered: "Where is the heart?" And the Heart wondered: "Where is the spirit?" And the spirit wondered: "Where is the secret?" And the secret wondered where it was. And Allah revealed: "Self of Muhammad (pbuh)! I granted you the blessing and the forgiveness, and spirit! I granted you the mercy and the honour, and heart! I granted you the love and the beauty, and secret, you have Me." Allah then revealed to Muhammad (pbuh) the order to recite: "He is the one who sends blessings on you, together with His angels, in order to bring you out from darkness into light" (33:43). "Muhammad! I have ordered the angels of all My heavens, those created and those yet uncreated, to send blessings on you and My creation unceasingly, with My own praise. I am your Rabb (Lord) Who said: My Mercy has taken over My anger. And all My angels I have created for you human beings." And Allah ordered Muhammad (pbuh) to descend with this angelic message back to earth.

Hizmet Books
ASMÂ’ AHL BADR, MUSLIM WARRIORS OF THE BATTLE OF BADR

We should remind ourselves that Asmâ’ Ahl Badr (the names of the Muslim warriors of the Battle of Badr) are jalâli (majestic). They need the jamâl (beauty) of salawât (invocation of blessings) to cool them. Allâhumma salli ‘alâ Sayyidinâ Muhammad-in wa ‘alâ âli Sayyidinâ Muhammad-in wa as-hâbihi wa bârik wa sallim.

O Allâh! Bestow blessings, benedictions and peace on our master Sayyidinâ Muhammad and on his progeny and companions. Once we have recited the salawât, we can come to the Asmâ’ Ahl Badr. As you read the names of the Muslim warriors of the Battle of Badr, you are earnestly requested to make a sincere wish that may Allâh, the Glorified and the Exalted, open your heart to Realities of Islâm. Please recite “Sayyidinâ” before each name and “Rady Allâhu ‘Anhu” (Allâh is pleased with him) after each name.

ASMÂ’ AHL BADR

Allâhumma agithnâ yâ Giyâth al-mustaghîthîn bihaqqi (O Allâh! O The Succour of those who seek help, save us for the sake of)

1. Sayyidinâ wa Habîbinâ wa Nabiyyinâ wa Mawlânâ Muhammad ibn ‘Abdillâh Sallallâhu ‘alayhi wa sallam 2. Sayyidinâ Abû Bakr as-Siddîq, ‘AbdAllâh ibn ‘Uthmân al-Muhâjirî Rady Allâhu ‘Anhu 3. Sayyidinâ ‘Umar ibn al-Khattâb al-Muhâjirî, Rady Allâhu ‘Anhu
4. Sayyidinâ ‘Uthmân ibn ‘Affân al-Muhâjirî, Rady Allâhu ‘Anhu 5. Sayyidinâ ‘Alî ibn Abî Tâlib al-Muhâjirî, Rady Allâhu ‘Anhu 6. Sayyidinâ Talha ibn ‘Ubaydillâh al-Muhâjirî, Rady Allâhu ‘Anhu 7. Sayyidinâ az-Zubayr ibn al-‘Awwâm al-Muhâjirî, Rady Allâhu ‘Anhu
8. Sayyidinâ ‘Abdu’rRahmân ibn ‘Awf al-Muhâjirî, Rady Allâhu ‘Anhu 9. Sayyidinâ Sa’d ibn Abî Waqqâs, Mâlik ibn Uhayb al-Muhâjirî, Rady Allâhu ‘Anhu 10. Sayyidinâ Sa’îd ibn Zayd al-Muhâjirî, Rady Allâhu ‘Anhu 11. Sayyidinâ Abû ‘Ubayda ‘Âmir ibn ‘Abdillâh ibn al-Jarrâh al-Muhâjirî, Rady Allâhu ‘Anhu Alif

1. Ubayy ibn Ka’b al-Khazrajî, Rady Allâhu ‘Anhu
2. al-Akhnas ibn Khubayb al-Muhâjirî, Rady Allâhu ‘Anhu
3. al-Arqam ibn Abi’l Arqam al-Muhâjirî, Rady Allâhu ‘Anhu
4. As’ad ibn Yazîd al-Khazrajî, Rady Allâhu ‘Anhu
5. Anas ibn Mu’âdh al-Khazrajî, Rady Allâhu ‘Anhu
6. Anasah, mawlâ Rasulillâh al-Muhâjirî, Rady Allâhu ‘Anhu
7. Unays ibn Qatâdah al-Awsî, Rady Allâhu ‘Anhu
8. Aws ibn Thâbit al-Khazrajî, Rady Allâhu ‘Anhu
9. Aws ibn Khawlî al-Khazrajî, Rady Allâhu ‘Anhu
10. Aws ibn as-Sâmit al-Khazrajî, Rady Allâhu ‘Anhu
11. Iyâs ibn al-Aws al-Awsî, Rady Allâhu ‘Anhu
12. Iyâs ibn al-Bukayr al-Muhâjirî, Rady Allâhu ‘Anhu

Bâ’

1. Bujayr ibn Abî Bujayr al-Khazrajî, Rady Allâhu ‘Anhu
2. Bahhâth ibn Tha’laba al-Khazrajî, Rady Allâhu ‘Anhu
3. Basbas ibn ‘Amr al-Khazrajî, Rady Allâhu ‘Anhu
4. Bishr ibn Barâ’ ibn Ma’rûr al-Khazrajî, Rady Allâhu ‘Anhu
5. Bashîr ibn Sa’d al-Khazrajî, Rady Allâhu ‘Anhu
6. Bilâl ibn Rabâh al-Muhâjirî, Rady Allâhu ‘Anhu

Tâ’

1. Tamîm ibn Yu’âr al-Khazrajî, Rady Allâhu ‘Anhu
2. Tamîm mawlâ Banî Ghanam al-Awsî, Rady Allâhu ‘Anhu
3. Tamîm mawlâ Khirâsh ibn as-Simmah al-Khazrajî, Rady Allâhu ‘Anhu

Thâ’

1. Thâbit ibn Aqram al-Awsî, Rady Allâhu ‘Anhu
2. Thâbit ibn Tha’labah al-Khazrajî, Rady Allâhu ‘Anhu
3. Thâbit ibn Khâlid al-Khazrajî, Rady Allâhu ‘Anhu
4. Thâbit ibn Khansâ’ al-Khazrajî, Rady Allâhu ‘Anhu
5. Thâbit ibn ‘Amr al-Khazrajî, Rady Allâhu ‘Anhu

6. Thâbit ibn Hazzâl al-Khazrajî, Rady Allâhu ‘Anhu
7. Tha’labah ibn Hâtib ibn ‘Amr al-Awsî, Rady Allâhu ‘Anhu
8. Tha’labah ibn ‘Amr al-Khazrajî, Rady Allâhu ‘Anhu
9. Tha’labah ibn Ghanamah al-Khazrajî, Rady Allâhu ‘Anhu
10. Thaqf ibn ‘Amr al-Muhâjirî, Rady Allâhu ‘Anhu

Jîm

1. Jâbir ibn Khâlid ibn ‘Abd al-Ash-hal al-Khazrajî, Rady Allâhu ‘Anhu
2. Jâbir ibn ‘Abdillâh ibn Ri’âb al-Khazrajî, Rady Allâhu ‘Anhu
3. Jabbâr ibn Sakhr al-Khazrajî, Rady Allâhu ‘Anhu
4. Jabr ibn ‘Atîk al-Awsî, Rady Allâhu ‘Anhu
5. Jubayr ibn Iyâs al-Khazrajî, Rady Allâhu ‘Anhu

Hâ’

1. al-Hârith ibn Anas al-Awsî, Rady Allâhu ‘Anhu
2. al-Hârith ibn Aws ibn Râfi’ al-Awsî, Rady Allâhu ‘Anhu
3. al-Hârith ibn Aws ibn Mu’âdh al-Awsî, Rady Allâhu ‘Anhu
4. al-Hârith ibn Hâtib al-Awsî, Rady Allâhu ‘Anhu
5. al-Hârith ibn Khazamah ibn ‘Adî al-Awsî, Rady Allâhu ‘Anhu

6. al-Hârith ibn Khazamah al-Khazrajî, Rady Allâhu ‘Anhu
7. al-Hârith ibn Abî Khazamah al-Awsî, Rady Allâhu ‘Anhu
8. al-Hârith ibn as-Simmah al-Khazrajî, Rady Allâhu ‘Anhu
9. al-Hârith ibn ‘Arfajah al-Awsî, Rady Allâhu ‘Anhu
10. al-Hârith ibn Qays al-Awsî, Rady Allâhu ‘Anhu
11. al-Hârith ibn Qays al-Khazrajî, Rady Allâhu ‘Anhu
12. al-Hârith ibn an-Nu’mân ibn Umayya al-Awsî, Rady Allâhu ‘Anhu

13. Hârithah ibn Surâqa ash-Shahîd al-Khazrajî, Rady Allâhu ‘Anhu
14. Hârithah ibn an-Nu’mân ibn Zayd al-Khazrajî, Rady Allâhu ‘Anhu
15. Hâtib ibn Abî Balta’ah al-Muhâjirî, Rady Allâhu ‘Anhu
16. Hâtib ibn ‘Amr al-Muhâjirî, Rady Allâhu ‘Anhu
17. Hubâb ibn al-Mundhir al-Khazrajî, Rady Allâhu ‘Anhu

18. Habîb ibn al-Aswad al-Khazrajî, Rady Allâhu ‘Anhu
19. Harâm ibn Milhân al-Khazrajî, Rady Allâhu ‘Anhu
20. Hurayth ibn Zayd al-Khazrajî, Rady Allâhu ‘Anhu
21. Husayn ibn al-Hârith ibn al-Muttalib al-Muhâjirî, Rady Allâhu ‘Anhu
22. Hamza ibn al-Humayyir al-Khazrajî, Rady Allâhu ‘Anhu
23. Hamza ibn ‘Abd al-Muttalib al-Muhâjirî, Rady Allâhu ‘Anhu

Khâ’

1. Khârijah ibn al-Humayr al-Khazrajî, Rady Allâhu ‘Anhu
2. Khârijah ibn Zayd al-Khazrajî, Rady Allâhu ‘Anhu
3. Khâlid ibn al-Bukayr al-Muhâjirî, Rady Allâhu ‘Anhu
4. Khâlid ibn Qays al-Khazrajî, Rady Allâhu ‘Anhu
5. Khabbâb ibn al-Aratt al-Muhâjirî, Rady Allâhu ‘Anhu

6. Khabbâb mawlâ ‘Utba al-Muhâjirî, Rady Allâhu ‘Anhu
7. Khubayb ibn Isâf al-Khazrajî, Rady Allâhu ‘Anhu
8. Khubayb ibn ‘Adî al-Khazrajî, Rady Allâhu ‘Anhu
9. Khidâsh ibn Qatâdah al-Awsî, Rady Allâhu ‘Anhu
10. Khirâsh ibn as-Simmah al-Khazrajî, Rady Allâhu ‘Anhu

11. Khuraym ibn Fâtik al-Muhâjirî, Rady Allâhu ‘Anhu
12. Khallâd ibn Râfi’ al-Khazrajî, Rady Allâhu ‘Anhu
13. Khallâd ibn Suwayd al-Khazrajî, Rady Allâhu ‘Anhu
14. Khallâd ibn ‘Amr al-Khazrajî, Rady Allâhu ‘Anhu
15. Khallâd ibn Qays al-Khazrajî, Rady Allâhu ‘Anhu

16. Khulayd ibn Qays al-Khazrajî, Rady Allâhu ‘Anhu
17. Khalîfa ibn ‘Adî al-Khazrajî, Rady Allâhu ‘Anhu
18. Khunays ibn Hudhâfah al-Muhâjirî, Rady Allâhu ‘Anhu
19. Khawwât ibn Jubayr al-Awsî, Rady Allâhu ‘Anhu
20. Khawlî ibn Abî Khawlî al-Muhâjirî, Rady Allâhu ‘Anhu

Dhâl

1. Dhakwân ibn ‘Abdi Qays al-Khazrajî, Rady Allâhu ‘Anhu
2. Dhakwân ibn Sa’d al-Khazrajî, Rady Allâhu ‘Anhu
3. Dhu’sh-shimâlayn ibn ‘Abd ‘Amr ash-Shahîd al-Muhâjirî, Rady Allâhu ‘Anhu

Râ’

1. Râshid ibn al-Mu’allâ al-Khazrajî, Rady Allâhu ‘Anhu
2. Râfi’ ibn al-Hârith al-Khazrajî, Rady Allâhu ‘Anhu
3. Râfi’ ibn al-Mu’allâ ash-Shahîd al-Khazrajî, Rady Allâhu ‘Anhu
4. Râfi’ ibn ‘Unjudah al-Awsî, Rady Allâhu ‘Anhu
5. Râfi’ ibn Mâlik al-Khazrajî, Rady Allâhu ‘Anhu

6. Râfi’ ibn Yazîd al-Awsî, Rady Allâhu ‘Anhu
7. Rib’î ibn Râfi’ al-Awsî, Rady Allâhu ‘Anhu
8. Rabî’ ibn Iyâs al-Khazrajî, Rady Allâhu ‘Anhu
9. Rabî’ah ibn Aktham al-Muhâjirî, Rady Allâhu ‘Anhu
10. Rukhaylah ibn Tha’labah al-Khazrajî, Rady Allâhu ‘Anhu

11. Rifâ’ah ibn al-Hârith al-Khazrajî, Rady Allâhu ‘Anhu
12. Rifâ’ah ibn Râfi’ al-Khazrajî, Rady Allâhu ‘Anhu
13. Rifâ’ah ibn ‘Abd al-Mundhir al-Awsî, Rady Allâhu ‘Anhu
14. Rifâ’ah ibn ‘Amr al-Khazrajî, Rady Allâhu ‘Anhu

Zây

1. Ziyâd ibn as-Sakan al-Awsî, Rady Allâhu ‘Anhu
2. Ziyâd ibn ‘Amr al-Khazrajî, Rady Allâhu ‘Anhu
3. Ziyâd ibn Labîd al-Khazrajî, Rady Allâhu ‘Anhu
4. Zayd ibn Aslam al-Awsî, Rady Allâhu ‘Anhu
5. Zayd ibn Hârithah mawlâ Rasûlillâh al-Muhâjirî, Rady Allâhu ‘Anhu
6. Zayd ibn al-Khattâb al-Muhâjirî, Rady Allâhu ‘Anhu
7. Zayd ibn al-Muzayyin al-Khazrajî, Rady Allâhu ‘Anhu
8. Zayd ibn al-Mu’allâ al-Khazrajî,Rady Allâhu ‘Anhu
9. Zayd ibn Wadî’ah al-Khazrajî, Rady Allâhu ‘Anhu

Sîn

1. Sâlim ibn ‘Umayr al-Awsî, Rady Allâhu ‘Anhu
2. Sâlim mawlâ Abî Hudhayfa al-Muhâjirî, Rady Allâhu ‘Anhu
3. As-Sâ’ib ibn ‘Uthman ibn Maz’ûn al-Muhâjirî, Rady Allâhu ‘Anhu
4. Sabrah ibn Fâtik al-Muhâjirî, Rady Allâhu ‘Anhu
5. Subay’ ibn Qays al-Khazrajî, Rady Allâhu ‘Anhu
6. Surâqa ibn ‘Amr al-Khazrajî, Rady Allâhu ‘Anhu
7. Surâqa ibn Ka’b al-Khazrajî, Rady Allâhu ‘Anhu
8. Sa’d ibn Khawlah al-Muhâjirî, Rady Allâhu ‘Anhu
9. Sa’d ibn Khaythama ash-Shahîd al-Awsî, Rady Allâhu ‘Anhu
10. Sa’d ibn ar-Rabî’ al-Khazrajî, Rady Allâhu ‘Anhu
11. Sa’d ibn Zayd al-Awsî, Rady Allâhu ‘Anhu
12. Sa’d ibn Sa’d al-Khazrajî, Rady Allâhu ‘Anhu
13. Sa’d ibn Suhayl al-Khazrajî, Rady Allâhu ‘Anhu
14. Sa’d ibn ‘Ubâda al-Khazrajî, Rady Allâhu ‘Anhu
15. Sa’d ibn ‘Ubayd al-Awsî, Rady Allâhu ‘Anhu
16. Sa’d ibn ‘Uthmân al-Khazrajî, Rady Allâhu ‘Anhu
17. Sa’d ibn Mu’âdh al-Awsî, Rady Allâhu ‘Anhu
18. Sa’d mawlâ Hâtib Abû Balta’a al-Muhâjirî, Rady Allâhu ‘Anhu
19. Sufyân ibn Bishr al-Khazrajî, Rady Allâhu ‘Anhu
20. Salamah ibn Aslam al-Awsî, Rady Allâhu ‘Anhu
21. Salamah ibn Thâbit al-Awsî, Rady Allâhu ‘Anhu
22. Salamah ibn Salâmah al-Awsî, Rady Allâhu ‘Anhu
23. Salît ibn Qays al-Khazrajî, Rady Allâhu ‘Anhu
24. Sulaym ibn al-Hârith al-Khazrajî, Rady Allâhu ‘Anhu
25. Sulaym ibn ‘Amr al-Khazrajî, Rady Allâhu ‘Anhu
26. Sulaym ibn Qays al-Khazrajî, Rady Allâhu ‘Anhu
27. Sulaym ibn Milhân al-Khazrajî, Rady Allâhu ‘Anhu
28. Simâk ibn Sa’d al-Khazrajî, Rady Allâhu ‘Anhu
29. Sinân ibn Sayfî al-Khazrajî, Rady Allâhu ‘Anhu
30. Sinân ibn Abî Sinân ibn Mihsan al-Muhâjirî, Rady Allâhu ‘Anhu
31. Sahl ibn Hunayf al-Awsî, Rady Allâhu ‘Anhu
32. Sahl ibn Râfi’ al-Khazrajî, Rady Allâhu ‘Anhu
33. Sahl ibn ‘Atîk al-Khazrajî, Rady Allâhu ‘Anhu
34. Sahl ibn Qays al-Khazrajî, Rady Allâhu ‘Anhu
35. Suhayl ibn Râfi’ al-Khazrajî, Rady Allâhu ‘Anhu
36. Suhayl ibn Wahb al-Muhâjirî, Rady Allâhu ‘Anhu
37. Sawâd ibn Razâm al-Khazrajî, Rady Allâhu ‘Anhu
38. Sawâd ibn Ghaziyyah al-Khazrajî, Rady Allâhu ‘Anhu
39. Suwaybit ibn Sa’d ibn Harmalah al-Muhâjirî, Rady Allâhu ‘Anhu

Shîn

1. Shujâ’ ibn Wahb ibn Rabî’ah al-Muhâjirî, Rady Allâhu ‘Anhu
2. Sharîk ibn Anas al-Awsî, Rady Allâhu ‘Anhu
3. Shammâs ibn ‘Uthmân al-Muhâjirî, Rady Allâhu ‘Anhu

Sâd

1. Sabîh mawlâ Abi’l ‘Âs al-Muhâjirî, Rady Allâhu ‘Anhu
2. Safwân ibn Wahb ash-Shahîd al-Muhâjirî, Rady Allâhu ‘Anhu
3. Suhayb ibn Sinân ar-Rûmi al-Muhâjirî, Rady Allâhu ‘Anhu
4. Sayfiyy ibn Sawâd al-Khazrajî, Rady Allâhu ‘Anhu

Dâd

1. Dahhâk ibn al-Hârithah al-Khazrajî, Rady Allâhu ‘Anhu
2. Dahhâk ibn ‘Abdi ‘Amr al-Khazrajî, Rady Allâhu ‘Anhu
3. Damrah ibn ‘Amr al-Khazrajî, Rady Allâhu ‘Anhu

Tâ’ (wa) Zâ’

1. Tufayl ibn al-Hârith ibn al-Muttalib al-Muhâjirî, Rady Allâhu ‘Anhu
2. Tufayl ibn Mâlik al-Khazrajî, Rady Allâhu ‘Anhu
3. Tufayl ibn an-Nu’mân al-Khazrajî, Rady Allâhu ‘Anhu
4. Tulayb ibn ‘Umayr al-Muhâjirî, Rady Allâhu ‘Anhu
1. Zuhayr ibn Râfi’ al-Awsî, Rady Allâhu ‘Anhu

‘Ayn

1. ‘Âsim ibn Thâbit al-Awsî, Rady Allâhu ‘Anhu
2. ‘Âsim ibn ‘Adî al-Awsî, Rady Allâhu ‘Anhu
3. ‘Âsim ibn al-‘Ukayr al-Khazrajî, Rady Allâhu ‘Anhu
4. ‘Âsim ibn Qays al-Awsî, Rady Allâhu ‘Anhu
5. ‘Âqil ibn al-Bukayr ash-Shahîd al-Muhâjirî, Rady Allâhu ‘Anhu
6. ‘Âmir ibn Umayyah al-Khazrajî, Rady Allâhu ‘Anhu
7. ‘Âmir ibn al-Bukayr al-Muhâjirî, Rady Allâhu ‘Anhu
8. ‘Âmir ibn Rabî’ah al-Muhâjirî, Rady Allâhu ‘Anhu
9. ‘Âmir ibn Sa’d al-Khazrajî, Rady Allâhu ‘Anhu
10. ‘Âmir ibn Salamah al-Khazrajî, Rady Allâhu ‘Anhu
11. ‘Âmir ibn Fuhayrah al-Muhâjirî, Rady Allâhu ‘Anhu
12. ‘Âmir ibn Mukhallad al-Khazrajî, Rady Allâhu ‘Anhu
13. ‘Âidh ibn Mâ’is al-Khazrajî, Rady Allâhu ‘Anhu
14. ‘Abbâd ibn Bishr al-Awsî, Rady Allâhu ‘Anhu
15. ‘Ubbâd ibn al-Khashkhâsh al-Khazrajî, Rady Allâhu ‘Anhu
16. ‘Abbâd ibn Qays ibn ‘Âmir al-Khazrajî, Rady Allâhu ‘Anhu
17. ‘Abbâd ibn Qays ibn ‘Ayshah al-Khazrajî, Rady Allâhu ‘Anhu
18. ‘Ubâdah ibn as-Sâmit al-Khazrajî, Rady Allâhu ‘Anhu
19. ‘AbdAllâh ibn Tha’labah al-Khazrajî, Rady Allâhu ‘Anhu
20. ‘AbdAllâh ibn Jubayr al-Awsî, Rady Allâhu ‘Anhu
21. ‘AbdAllâh ibn Jahsh al-Muhâjirî, Rady Allâhu ‘Anhu
22. ‘AbdAllâh ibn Jadd ibn Qays al-Khazrajî, Rady Allâhu ‘Anhu
23. ‘AbdAllâh ibn al-Humayr al-Khazrajî, Rady Allâhu ‘Anhu
24. ‘AbdAllâh ibn ar-Rabî’ al-Khazrajî, Rady Allâhu ‘Anhu
25. ‘AbdAllâh ibn Rawâha al-Khazrajî, Rady Allâhu ‘Anhu
26. ‘AbdAllâh ibn Zayd ibn Tha’labah al-Khazrajî, Rady Allâhu ‘Anhu
27. ‘AbdAllâh ibn Surâqa al-Muhâjirî, Rady Allâhu ‘Anhu
28. ‘AbdAllâh ibn Salamah al-Awsî, Rady Allâhu ‘Anhu
29. ‘AbdAllâh ibn Sahl al-Awsî, Rady Allâhu ‘Anhu
30. ‘AbdAllâh ibn Suhayl ibn ‘Amr al-Muhâjirî, Rady Allâhu ‘Anhu
31. ‘AbdAllâh ibn Sharîk al-Awsî, Rady Allâhu ‘Anhu
32. ‘AbdAllâh ibn Târiq al-Awsî, Rady Allâhu ‘Anhu
33. ‘AbdAllâh ibn ‘Âmir al-Khazrajî, Rady Allâhu ‘Anhu
34. ‘AbdAllâh ibn ‘Abdillah ibn Ubay ibn Salûl al-Khazrajî, Rady Allâhu ‘Anhu
35. ‘AbdAllâh ibn ‘Abdi Manâf ibn an-Nu’mân al-Khazrajî, Rady Allâhu ‘Anhu
36. ‘AbdAllâh ibn ‘Abs al-Khazrajî, Rady Allâhu ‘Anhu
37. ‘AbdAllâh ibn ‘Urfutah al-Khazrajî, Rady Allâhu ‘Anhu
38. ‘AbdAllâh ibn ‘Amr al-Khazrajî, Rady Allâhu ‘Anhu
39. ‘AbdAllâh ibn ‘Umayr al-Khazrajî, Rady Allâhu ‘Anhu
40. ‘AbdAllâh ibn Qays ibn Khaldah ibn Khâlid al-Khazrajî, Rady Allâhu ‘Anhu
41. ‘AbdAllâh ibn Qays ibn Sakhr al-Khazrajî, Rady Allâhu ‘Anhu
42. ‘AbdAllâh ibn Ka’b al-Khazrajî, Rady Allâhu ‘Anhu
43. ‘AbdAllâh ibn Makhramah al-Muhâjirî, Rady Allâhu ‘Anhu
44. ‘AbdAllâh ibn Mas’ûd al-Muhâjirî, Rady Allâhu ‘Anhu
45. ‘AbdAllâh ibn Maz’ûn al-Muhâjirî, Rady Allâhu ‘Anhu
46. ‘AbdAllâh ibn an-Nu’mân al-Khazrajî, Rady Allâhu ‘Anhu
47. ‘Abdu’rRahmân ibn Jabr al-Awsî, Rady Allâhu ‘Anhu
48. ‘Abdu Rabbihi ibn Haqq al-Khazrajî, Rady Allâhu ‘Anhu
49. ‘Abs ibn ‘Âmir al-Khazrajî, Rady Allâhu ‘Anhu
50. ‘Ubayd ibn Aws al-Awsî, Rady Allâhu ‘Anhu
51. ‘Ubayd ibn at-Tayyihân al-Awsî, Rady Allâhu ‘Anhu
52. ‘Ubayd ibn Zayd al-Khazrajî, Rady Allâhu ‘Anhu
53. ‘Ubayd ibn Abî ‘Ubayd al-Awsî, Rady Allâhu ‘Anhu
54. ‘Ubaydah ibn al-Hârith ash-Shahîd al-Muhâjirî, Rady Allâhu ‘Anhu
55. ‘Itbân ibn Mâlik al-Muhâjirî, Rady Allâhu ‘Anhu
56. ‘Utbah ibn Rabî’ah al-Khazrajî, Rady Allâhu ‘Anhu
57. ‘Utbah ibn ‘Abdillâh al-Khazrajî, Rady Allâhu ‘Anhu
58. ‘Utbah ibn Ghazwân al-Muhâjirî, Rady Allâhu ‘Anhu
59. ‘Uthmân ibn Maz’ûn al-Muhâjirî, Rady Allâhu ‘Anhu
60. al-‘Ajlân ibn an-Nu’mân al-Khazrajî, Rady Allâhu ‘Anhu
61. ‘Adiyy ibn Abî az-Zaghbâ’ al-Khazrajî, Rady Allâhu ‘Anhu
62. ‘Ismah ibn al-Husayn al-Khazrajî, Rady Allâhu ‘Anhu
63. ‘Usaymah halîf min Ashja’ al-Khazrajî, Rady Allâhu ‘Anhu
64. ‘Atiyya ibn Nuwayrah al-Khazrajî, Rady Allâhu ‘Anhu
65. ‘Uqbah ibn ‘Âmir ibn Nâbî al-Khazrajî, Rady Allâhu ‘Anhu
66. ‘Uqbah ibn ‘Uthmân al-Khazrajî, Rady Allâhu ‘Anhu
67. ‘Uqbah ibn Wahb ibn Khaldah al-Khazrajî, Rady Allâhu ‘Anhu
68. ‘Uqbah ibn Wahb ibn Rabî’ah al-Muhâjirî, Rady Allâhu ‘Anhu
69. ‘Ukkâsha ibn Mihsan al-Muhâjirî, Rady Allâhu ‘Anhu
70. ‘Ammâr ibn Yâsir al-Muhâjirî, Rady Allâhu ‘Anhu
71. ‘Umârah ibn Hazm al-Khazrajî, Rady Allâhu ‘Anhu
72. ‘Umârah ibn Ziyâd al-Awsî, Rady Allâhu ‘Anhu
73. ‘Amr ibn Iyâs al-Khazrajî, Rady Allâhu ‘Anhu
74. ‘Amr ibn Tha’labah al-Khazrajî, Rady Allâhu ‘Anhu
75. ‘Amr ibn al-Jamûh al-Khazrajî, Rady Allâhu ‘Anhu
76. ‘Amr ibn al-Hârith ibn Zuhayr al-Muhâjirî, Rady Allâhu ‘Anhu
77. ‘Amr ibn al-Hârith ibn Tha’laba al-Khazrajî, Rady Allâhu ‘Anhu
78. ‘Amr ibn Surâqa al-Muhâjirî, Rady Allâhu ‘Anhu
79. ‘Amr ibn Abî Sarh al-Muhâjirî, Rady Allâhu ‘Anhu
80. ‘Amr ibn Talq al-Khazrajî, Rady Allâhu ‘Anhu
81. ‘Amr ibn ‘Awf al-Muhâjirî, Rady Allâhu ‘Anhu
82. ‘Amr ibn Qays ibn Zayd al-Khazrajî, Rady Allâhu ‘Anhu
83. ‘Amr ibn Mu’âdh al-Awsî, Rady Allâhu ‘Anhu
84. ‘Amr ibn Ma’bad al-Awsî, Rady Allâhu ‘Anhu
85. ‘Umayr ibn Harâm ibn al-Jamûh al-Khazrajî, Rady Allâhu ‘Anhu
86. ‘Umayr ibn al-Humâm ash-Shahîd al-Khazrajî, Rady Allâhu ‘Anhu
87. ‘Umayr ibn ‘Âmir al-Khazrajî, Rady Allâhu ‘Anhu
88. ‘Umayr ibn Abî Waqqâs ash-Shahîd al-Muhâjirî, Rady Allâhu ‘Anhu
89. ‘Antarah mawlâ Sulaym ibn ‘Amr al-Khazrajî, Rady Allâhu ‘Anhu
90. ‘Awf ibn al-Hârith ash-Shahîd al-Khazrajî, Rady Allâhu ‘Anhu
91. ‘Uwaym ibn Sâ’idah al-Awsî, Rady Allâhu ‘Anhu
92. ‘Iyâd ibn Zuhayr al-Muhâjirî, Rady Allâhu ‘Anhu

Ghayn (wa) Fâ’

1. Ghannâm ibn Aws al-Khazrajî, Rady Allâhu ‘Anhu.
1. Fâkih ibn Bishr al-Khazrajî, Rady Allâhu ‘Anhu
2. Farwah ibn ‘Amr al-Khazrajî, Rady Allâhu ‘Anhu

Qâf

1. Qatâdah ibn an-Nu’mân al-Awsî, Rady Allâhu ‘Anhu
2. Qudâmah ibn Maz’ûn al-Muhâjirî, Rady Allâhu ‘Anhu
3. Qutbah ibn ‘Âmir al-Khazrajî, Rady Allâhu ‘Anhu
4. Qays ibn as-Sakan al-Khazrajî, Rady Allâhu ‘Anhu
5. Qays ibn ‘Amr ibn Zayd al-Khazrajî, Rady Allâhu ‘Anhu
6. Qays ibn Mihsan al-Khazrajî, Rady Allâhu ‘Anhu
7. Qays ibn Mukhallad al-Khazrajî, Rady Allâhu ‘Anhu

Kâf (wa) Lâm

1. Ka’b ibn Jammâz al-Khazrajî, Rady Allâhu ‘Anhu
2. Ka’b ibn Zayd al-Khazrajî, Rady Allâhu ‘Anhu
1. Libdah ibn Qays al-Khazrajî, Rady Allâhu ‘Anhu

Mîm

1. Mâlik ibn ad-Dukhshum al-Khazrajî, Rady Allâhu ‘Anhu
2. Mâlik ibn Rabî’ah al-Khazrajî, Rady Allâhu ‘Anhu
3. Mâlik ibn Rifâ’ah al-Khazrajî, Rady Allâhu ‘Anhu
4. Mâlik ibn ‘Amr al-Muhâjirî, Rady Allâhu ‘Anhu
5. Mâlik ibn Qudâma ibn ‘Arfajah al-Awsî, Rady Allâhu ‘Anhu
6. Mâlik ibn Mas’ûd al-Khazrajî, Rady Allâhu ‘Anhu
7. Mâlik ibn Numaylah al-Awsî, Rady Allâhu ‘Anhu
8. Mâlik ibn Abî Khawlî al-Muhâjirî, Rady Allâhu ‘Anhu
9. Mubash-shir ibn ‘Abdi’l Mundhir ash-Shahîd al-Awsî, Rady Allâhu ‘Anhu
10. al-Mujadhdhar ibn Ziyâd al-Khazrajî, Rady Allâhu ‘Anhu
11. Muhriz ibn ‘Âmir al-Khazrajî, Rady Allâhu ‘Anhu
12. Muhriz ibn Nadlah al-Muhâjirî, Rady Allâhu ‘Anhu
13. Muhammad ibn Maslamah al-Awsî, Rady Allâhu ‘Anhu
14. Midlâj ibn ‘Amr al-Muhâjirî, Rady Allâhu ‘Anhu
15. Murârah ibn ar-Rabî’ al-Awsî, Rady Allâhu ‘Anhu
16. Marthad ibn Abî Marthad al-Muhâjirî, Rady Allâhu ‘Anhu
17. Mistah ibn Uthâtha al-Muhâjirî, Rady Allâhu ‘Anhu
18. Mas’ûd ibn Aws al-Khazrajî, Rady Allâhu ‘Anhu
19. Mas’ûd ibn Khaldah al-Khazrajî, Rady Allâhu ‘Anhu
20. Mas’ûd ibn Rabî’ah al-Muhâjirî, Rady Allâhu ‘Anhu
21. Mas’ûd ibn Zayd al-Khazrajî, Rady Allâhu ‘Anhu
22. Mas’ûd ibn Sa’d ibn Qays al-Khazrajî, Rady Allâhu ‘Anhu
23. Mas’ûd ibn ‘Abdi Sa’d ibn ‘Âmir al-Awsî, Rady Allâhu ‘Anhu
24. Mus’ab ibn ‘Umayr al-Muhâjirî, Rady Allâhu ‘Anhu
25. Muzahhir ibn Râfi’ al-Awsî, Rady Allâhu ‘Anhu
26. Mu’âdh ibn Jabal al-Khazrajî, Rady Allâhu ‘Anhu
27. Mu’âdh ibn al-Hârith al-Khazrajî, Rady Allâhu ‘Anhu
28. Mu’âdh ibn as-Simmah al-Khazrajî, Rady Allâhu ‘Anhu
29. Mu’âdh ibn ‘Amr bin al-Jamûh al-Khazrajî, Rady Allâhu ‘Anhu
30. Mu’âdh ibn Mâ’is al-Khazrajî, Rady Allâhu ‘Anhu
31. Ma’bad ibn ‘Abbâd al-Khazrajî, Rady Allâhu ‘Anhu
32. Ma’bad ibn Qays al-Khazrajî, Rady Allâhu ‘Anhu
33. Mu’attib ibn ‘Ubayd al-Awsî, Rady Allâhu ‘Anhu
34. Mu’attib ibn ‘Awf al-Muhâjirî, Rady Allâhu ‘Anhu
35. Mu’attib ibn Qushayr al-Awsî, Rady Allâhu ‘Anhu
36. Ma’qil ibn al-Mundhir al-Khazrajî, Rady Allâhu ‘Anhu
37. Ma’mar ibn al-Hârith al-Muhâjirî, Rady Allâhu ‘Anhu
38. Ma’n ibn ‘Adiyy al-Awsî, Rady Allâhu ‘Anhu
39. Ma’n ibn Yazîd al-Muhâjirî, Rady Allâhu ‘Anhu
40. Mu’awwidh ibn al-Hârith ash-Shahîd al-Khazrajî, Rady Allâhu ‘Anhu
41. Mu’awwidh ibn ‘Amr ibn al-Jamûh al-Khazrajî, Rady Allâhu ‘Anhu
42. al-Miqdâd ibn ‘Amr al-Muhâjirî, Rady Allâhu ‘Anhu
43. Mulayl ibn Wabrah al-Khazrajî, Rady Allâhu ‘Anhu
44. al-Mundhir ibn ‘Amr al-Khazrajî, Rady Allâhu ‘Anhu
45. al-Mundhir ibn Qudâma ibn ‘Arfajah al-Awsî, Rady Allâhu ‘Anhu
46. al-Mundhir ibn Muhammad al-Awsî, Rady Allâhu ‘Anhu
47. Mihja’ ibn Sâlih ash-Shahîd al-Muhâjirî, Rady Allâhu ‘Anhu

Nûn

1. an-Nasr ibn al-Hârith al-Awsî, Rady Allâhu ‘Anhu
2. Nu’mân ibn al-A’raj ibn Mâlik al-Khazrajî, Rady Allâhu ‘Anhu
3. Nu’mân ibn Sinân al-Khazrajî, Rady Allâhu ‘Anhu
4. Nu’mân ibn ‘Asr al-Awsî, Rady Allâhu ‘Anhu
5. Nu’mân ibn ‘Amr ibn Rifâ’ah al-Khazrajî, Rady Allâhu ‘Anhu
6. Nu’mân ibn ‘Abdi ‘Amr al-Khazrajî, Rady Allâhu ‘Anhu
7. Nu’mân ibn Mâlik al-Khazrajî, Rady Allâhu ‘Anhu
8. Nu’mân ibn Abî Khazamah al-Awsî, Rady Allâhu ‘Anhu
9. Nu’aymân ibn ‘Amr al-Khazrajî, Rady Allâhu ‘Anhu
10. Nawfal ibn ‘Abdillâh al-Khazrajî, Rady Allâhu ‘Anhu

Hâ’

1. Hânî’ ibn Niyâr al-Awsî, Rady Allâhu ‘Anhu
2. Hubayl ibn Wabrah al-Khazrajî, Rady Allâhu ‘Anhu
3. Hilâl ibn ‘Umayya al-Wâqifî al-Khazrajî, Rady Allâhu ‘Anhu
4. Hilâl ibn al-Mu’allâ al-Khazrajî, Rady Allâhu ‘Anhu

Wâw

1. Wâqid ibn ‘Abdillâh al-Muhâjirî, Rady Allâhu ‘Anhu
2. Wadî’ah ibn ‘Amr al-Khazrajî, Rady Allâhu ‘Anhu
3. Waraqa ibn Iyâs al-Khazrajî, Rady Allâhu ‘Anhu
4. Wahb ibn Sa’d ibn Abî Sarh al-Muhâjirî, Rady Allâhu ‘Anhu

Yâ’

1. Yazîd ibn al-Akhnas al-Muhâjirî, Rady Allâhu ‘Anhu
2. Yazîd ibn al-Hârith ibn Fushum ash-Shahîd al-Khazrajî, Rady Allâhu ‘Anhu
3. Yazîd ibn Hirâm al-Khazrajî, Rady Allâhu ‘Anhu
4. Yazîd ibn Ruqaysh al-Muhâjirî, Rady Allâhu ‘Anhu
5. Yazîd ibn as-Sakan al-Awsî, Rady Allâhu ‘Anhu
6. Yazîd ibn al-Mundhir al-Khazrajî, Rady Allâhu ‘Anhu

Al-Kunâ

1. Abu’l A’war, ibn al-Hârith al-Khazrajî, Rady Allâhu ‘Anhu
2. Abû Ayyûb al-Ansârî, Khâlid ibn Zayd al-Khazrajî, Rady Allâhu ‘Anhu
3. Abû Habbah, ibn ‘Amr ibn Thâbit al-Awsî, Rady Allâhu ‘Anhu
4. Abû Habîb, ibn Zayd al-Khazrajî, Rady Allâhu ‘Anhu
5. Abû Hudhayfa, Mihsham ibn ‘Utba al-Muhâjirî, Rady Allâhu ‘Anhu
6. Abû Hasan, ibn ‘Amr al-Khazrajî, Rady Allâhu ‘Anhu
7. Abu’l Hamrâ’ mawlâ al-Hârith al-Khazrajî, Rady Allâhu ‘Anhu
8. Abû Hannah, ibn Mâlik al-Awsî, Rady Allâhu ‘Anhu
9. Abû Khârijah, ‘Amr ibn Qays ibn Mâlik al-Khazrajî, Rady Allâhu ‘Anhu
10. Abû Khuzaymah, ibn Aws al-Khazrajî, Rady Allâhu ‘Anhu
11. Abû Khallâd, ibn Qays al-Khazrajî, Rady Allâhu ‘Anhu
12. Abû Dâwûd, ‘Umayr ibn ‘Âmir al-Khazrajî, Rady Allâhu ‘Anhu
13. Abû Dujânah, Simâk ibn Kharashah al-Khazrajî, Rady Allâhu ‘Anhu
14. Abû Sabrah mawlâ Abî Ruhm al-Muhâjirî, Rady Allâhu ‘Anhu
15. Abû Salamah, ‘AbdAllâh ibn ‘Abd al-Asad al-Muhâjirî, Rady Allâhu ‘Anhu
16. Abû Salît, Usayra ibn ‘Amr al-Khazrajî, Rady Allâhu ‘Anhu
17. Abû Sinân, ibn Mihsan al-Muhâjirî, Rady Allâhu ‘Anhu
18. Abû Shaykh, Ubayy ibn Thâbit al-Khazrajî, Rady Allâhu ‘Anhu
19. Abû Sirmah, ibn Qays al-Khazrajî, Rady Allâhu ‘Anhu
20. Abû Dayyâh, ibn Thâbit al-Awsî, Rady Allâhu ‘Anhu
21. Abû Talha, Zayd ibn Sahl al-Khazrajî, Rady Allâhu ‘Anhu
22. Abû ‘Abs, ibn Jabr ibn ‘Amr al-Awsî, Rady Allâhu ‘Anhu
23. Abû ‘Aqîl, ‘Abdu’rRahmân ibn ‘Abdillâh al-Awsî, Rady Allâhu ‘Anhu
24. Abû Qatâdah, ibn Rib’iyy al-Khazrajî, Rady Allâhu ‘Anhu
25. Abû Qays, ibn al-Mu’allâ al-Khazrajî, Rady Allâhu ‘Anhu
26. Abû Kabshah mawlâ Rasûlillâh al-Muhâjirî, Rady Allâhu ‘Anhu
27. Abû Lubâbah, Bashîr ibn ‘Abd al-Mundhir al-Awsî, Rady Allâhu ‘Anhu
28. Abû Makhshiyy, Suwayd ibn Makhshiyy al-Muhâjirî, Rady Allâhu ‘Anhu
29. Abû Marthad, Kannâz ibn Hisn al-Muhâjirî, Rady Allâhu ‘Anhu
30. Abû Mas’ûd al-Badrî, ‘Uqbah ibn ‘Amr al-Khazrajî, Rady Allâhu ‘Anhu
31. Abû Mulayl, ibn al-Az’ar al-Awsî, Rady Allâhu ‘Anhu
32. Abu’l Mundhir, ibn ‘Âmir al-Khazrajî, Rady Allâhu ‘Anhu
33. Abu’l Haytham, Mâlik at-Tayyihân al-Awsî, Rady Allâhu ‘Anhu
34. Abu’l Yasar, Ka’b ibn ‘Amr al-Khazrajî, Rady Allâhu ‘Anhu.


Al-Fâtiha.
Secrets of Ablution/Wudu & Power in The Hands
First Step: is Understanding of Wudu and Importance of Hands
Shaykh Hisham Al-Kabbani


Allah swt showed us what is right and what is wrong. And what is right is very well explained by Prophet (s) and what is wrong is very well explained by Prophet (s). And what benefits us, Prophet was the first to explain it. Wa ma arsalnaaka illa rahmatan lil `alameen. Whatever benefits us he was responsible to deliver else he will be asked why he hided it. Allah swt trusted the Prophet with whatever he created and whatever he created it release to the Prophet s message. So thru his message he was able to reach every person in his time and after his time. And he was the first one who taught Sahaba the use of energy and energy power. Not only energy, but also what is available of different powers around us in this world.

There are many ways that the Prophet has shown us to heal, one of which is described in the hadith of the blind man who asked the Prophet to heal his sight. The Prophet aught him the dua to recite but he didn t say to him go and read the dua. He said to him the first step is to go to the ablution area and make ablution. It means ablution is the opening for every sickness to be cured. If you don t have ablution, your effect of curing that disease will be minimal. Wherever you are reaching, high levels of struggling against the ego and preventing the desires of the ego, using that power when you contradict the ego, building the power more and more, when the negative energy goes away from you, the positive increases. But with ablution that will double, no that will be thousands and thousand times more powerful that what it used to be.So he said, go and make ablution.

So the first level: when you want to make ablution what do you do? [intention] other than niyyat. What is first action in wudu [washing hands& up to wrist]. You wash the hands and in between the hands [fingers]. So when you are washing the hands, it means the first movement you are doing is using the hands. So the first level of energy is in the hands. That is why you see those who are attempting to learn from Islamic ways and adopt in their ways, especially the people of India and china, those who believe in bhuddism, first they do as using hand as a method to release energy from their body. Because they try to use their body, they collect energy thru their body, like a dish, a parabola. What to y-ou call it. Dish?

They collects these energies and release thru their hands. The body acts as a collector of energy. Thru their different movements of very stressful different exercises that they do thru their body, they begin to acquire that kind of energy and concentrate that energy and release it out thru hands on sick people and it has effect, everything that they use to heal has an effect sing energy. The best example of that is laser light, they use to heal sickness in the eyes and even to cure blindness. Laser surgery. They don t use equipment anymore, only laser.

So the blind man, when he asked the Prophet, the Prophet gave him a hint that thru the release of energy, that blindness will go. 1400 years ago the Prophet healed the blindness thru energy. Make ablution, clean yourself. That is why he said, the weapon that protects you from the enemy is ablution. It can release energy and burn it thru releasing thru the hand. The blind man learned that and used it and we will say later how he used it.

We will concentrate on the action of ablution in this session. He went thru many different actions and was cured instantly of blindness. When you take ablution you wash your hands and then rub them, you turn the right over the left and the left over the right. And after you turn them, first right over left, then left over the right. You cannot begin with left over right. You must begin with right over left. Then you clean between the fingers and intersect the fingers with the fingers, coming like this, the right thumb on the left and the left thumb on the right.

They use this in the bhuddist healing without knowing the Islamic secret. They used to release this energy to the sick areas. First you are using 10 fingers. 10. And 10 is the power of computer, energy, zero and 1. It is 10, one and zero. That energy that Allah taught programmers is coming from hands. So they are channeling it in computers now, and you are seeing all the miraculous power that the computer can do.

So if the computer can do that, it represents 1 and 0, have that great power, they channeled into the computer to do magnificent work. They channel that energy to heal. They use it without knowing why. They don t know the Islamic aspect. The Islamic aspect is that the one and zero, and that I why you see if you open your hands and draw a line [connecting the fingertips] you form a circle. t is 20 cm. around. So the hand represents the body, as you open the body it is a circle, the whole body is in the hand.

Just as they teach in reflexology. Thru different points you can heal. The higher level thru reflexology is not to touch. The hand acts as a receiver of positive energy, when you extend your hands, one of the courses they give in Islamic healing, later it will be advance, when you open your hands and make I like a satellite dish and not thinking, not imagining, but looking that your body is a complete circle and all this energy that is coming from the cosmos is coming on you and you are taking it in and pulling it thru your body and concentrating it thru the heart. Thru meditation for 15 minutes. That is a later technique, not for now.

That is how you get in the symbolic that the whole body is a circle and that the hand is a circle. When the body acquires the energy then the body acquires the energy. Receive energy from left hand and right hand and channeling them thru the body. So when you begin with the hands, rubbing them, when washing them and rubbing them to activate them, that is sign of 1 and zero, and you being to activate the process of what codes Allah has given us thru the hands, you being to activate them.

That is why we begin to rub right over left and left over right. If you stand in a mirror you see the left is right and the right is left. If you stand with your arms spread, you see the opposite. If you are looking from the other side, the left becomes right and right becomes left. That is because in reality we are an image of the reality. In heaven the left is the right and the right is the left. That means the right must submit to the left, because in the `alam al-arwaah, the right is left and the left is right. So here is the opposite. That is why the right in dunya, the left is right in akhira. The left has to submit to the right.

[if you are in heaven looking down&] where we arrived submission.

The left has to submit to the right and the right has to submit to the left. But in reality the left is the right and the right is the left. Now everything goes here in dunya when we make tawaaf, we do the anti-clockwise, not clockwise. That will explain to us why we do anti-clockwise, which is the image of the clockwise in akhira. It is like the mirror. Here in dunya it is anti-clockwise, but in akhira it is left to right clockwise.

To activate that power, Allah is telling us that I am activating your powers from the 99 Beautiful Names and Attributes that I have stamped in your hands. Rubbing you use to produce fire two sticks. Rubbing produces energy. So rubbing the hands produces energy.
The water prevents the energy from going out, it freezes it. That is why the Silah al-mumin al-wudu. [the weapon of the believer is ablution] As soon as you rub, that creates energy and by rubbing under water that keeps the energy in the body to be released later.
When we rub our hands we are preparing energy to keep it and to save for use against the enemy. But when we want to heal we don t use water.

We rub with no water, we want to release it out. When using water we are collecting and saving, collecting and save. When we want to release it we open the hand to release it out.
So how to activate that code, if you look at your right hand on it is the number 18 and on the left is 81. so 18 and 81 is 99 names of Allah. [Arabic numbers] 1. So both of them consist of one and eight. And one and eight together and eight and one together make 99. add 2. 99 together -> 18. add 1 and 8 together you get 9. add 8 and 1 together > 9. add together 99. it means all end up in 9.

3. That explains he meaning of the nine points of the self, which are the nine awliya responsible for the self. They use these 9 points in the Enneagram. This is the teaching that they brought from Central Asia, from Naqshbandi people, which I explained one time. They use this linear, but in fact it is a circle. if you talk to I taught her how to use that. They have nine bullet points that consist of the whole system, the whole body.

When you rub the fingers you are activating the 99 beautiful names of Allah. By activating them you are activating the 9 points that are on your body. And when you activate them, as if the receiver is now on, energy is going in, it begins to work to be able to receive, digitize it and release it out as a picture and as a sound, as we are seeing today.
Similarly, the hands that are circles, that is why when we rub them and open them, they begin to act as circles over each other, taking all whatever energy coming they are managing . That is why silat also they use the hands, and all that they teach of martial arts. But they don t know why it is energy, it is because of the 99 names and attributes. So they can protect themselves thru the names. They don t know. But when Allah gives he gives. They are using and he lets them use it and they know there is a power there but don, t know why. They make quick moves and use that to defend themselves and protect others and to defeat the enemy.

Sayyidina `Ali, when Prophet (s) healed his eye, he opened for him that reality. And that is why thru that energy he has in his hands, he was able to carry the world [up] to his knees because that energy was carrying the world to his knees. So when you are activating the 8 and 1 and 1 and 8 which are the 99 names, in numerology 9 is equal to zero.
9 all of them end up in 9 if you add them. 9 in numerological terms equals zero, you don t add this number. This number doesn t exist anymore. It means submission, complete submission, when you activate that energy you are under that energy s submission, submitting to that heavenly energy that is coming.

You are no longer seeing yourself acting but that energy is acting, you become zero. Like going in a plane or train or car. The car submits to the persons driving it. Similarly the train submits to the one driving it. You submit to the energy coming and you release it out. Your body becomes like a receiver and a reflector. You have these TV receivers they only act as receiver that reflect the image. It is not them doing the job, it is the heavenly energy doing the job. That shows us how far we can go with these numbers when we activate them together the 18 and the 81. and why the significance of the 18 and why the significance of the 81. that is we leave to another session. Why is it 18 and why is it 81? There is a significance there, and I don t know even, what will come. That is an introduction to these different techniques that they are trying to adopt without knowing its background. And how they can effect more thru their healing.

So after rubbing the hands and expediting the release of energy still end up on 19. what I mean by 19, here is 18 and here is 81. Add them and you get 99. Ad the 9 and 9 you get 18. Add the 1 and 8 you get 9. So you activated the 9. When you rub and activate the nine, now you pass the water, if you check, those who know how to make wudu, not everyone knows to intersect the fingers. Then you are activating the 10. The 10 and the nine, comes to 19.
And 19 is the number in the Holy Qur an, that recently they found that every ayat in the Holy Qur an is on 19. And that 19, wa yahmilu arsh arrahmani yawmadhin thamaaniyya. and eight will, that Day, bear the Throne of thy Lord above them.[69:17] And those holding hellfire are 19.

Hell is energy, so that is the power of energy. You are activating the negative energy to heal the negative energy. You need poison to heal poison that is why they give antibiotics. That 19 is the number of angels responsible for hellfire. So you use that energy that comes from them, negative energy. By negative if you multiply you get positive. You heal sickness by fire that comes from hellfire. That energy when it comes out completely breaks down the poison that is in the system. That is how you activate the 19 together.

The eight, which relates to the 8 here, the 1 and 8 and the 8 and the 1. When Allah s throne comes on judgment day. 8 angels are carrying it. So what are they carrying they are carrying The 1. The 8 is carrying the 1. Allah is showing us that in our hands. You are activating also the good energy. After releasing the good energy. After you destroy the negative energy with negative energy you want to dress them with the 8 and the 1 with the good energy, the heavenly energy. That paradise energy and dressing them with it. And that is why they feel now strong and they feel they are cured. When you being activating by rubbing the hands you are activating the number nine, that is complete submission.

Now you are letting your body submit to the cosmos energy that is coming. And that energy represents fiery energy. When you activate with the 10 you are activating the energy.
That negative energy is not bad, it is the power of the negative one, you defeat enemy by enemy. The energy from sun is fire energy but at same time it is healing, useful energy. You use negative to heal negative to destroy it completely. You leave them with nothing, then activate the 8 and the 1. Insha Allah more on Healing Coming Soon