Friday, December 15, 2006

Dr Gibril Fuad Hadad comments on the statement given by Mohd Asri, a Mufti from a state in Malaysia.

The function of Saudi-trained clerics is to propagate Do-It-Yourself Islam. Since irony is terra incognita to them, they may even do so in the name of reclaiming Islam from the clerics. They also mention "reform," "renewal," "Qur'an and Sunna" in the same ironic/absurd vein since we all know that DIY Islam spells chaos, not reform, not renewal, and certainly not Qur'an and Sunna. But how appealing to TV viewers, internet surfers, and DIY Muslims everywhere!

Allah Most High said He had raised the Ulema above the non-ulema in rank; but Mohd Asri Zainul Abidin, the 35-year old Mufti of the Malaysian state of Perlis, wants each Muslim to be his or her own mufti. Our Holy Prophet, upon him blessings and peace, said that Allah Most High reserves the understanding of the Religion to those for whom He desires the greatest good. But Mohd Asri Zainul Abidin says: "Religion deserves to be understood by everybody." Evidently, he finds Allah and His Prophet conservative and in need of renewal. "Overhaul," as he puts it.

Asri dismisses the Muslim ulema but admires Turkish picturebook author Harun Yahya. Asri mocks the traditional Malay ustaz for teaching the jurisprudence of snow in snowless Malaysia rather, he claims, than teach prayer to new Muslims. Many a professional with poor Arabic are better read in Islam and "might have memorised more hadith," Asri suggests, than a traditional scholar of Qur'anic commentary. Asri has a doctorate, he is a mufti. It must be true. After all, he witnessed a traditional preacher confuse the aedes mosquito with AIDS once. This is what Asri, a Malaysian Salafi, would like you to believe is the state of things in Muslim Malaysia. Then there is all this talk about the need to "kill off ideas and understanding. "

Asri thinks light of "the scholars of old" but much of "science today." He actually says: "The Quran speaks many times of the greatness of God in the signs that we see all around us. The scholars of old could not grasp such verses thoroughly, but science can do so now." "They" are reactionary while "Islam puts forth arguments." The subversion of persons by abstractions is only one of the many ironies of the grammar of islamism. A much greater irony, of course, is that islamism is the greatest threat to Islam today. Machiavelli himself could not dream up worse perversion than what a mufti in the most ostensibly advanced Muslim society on earth can stand up before Muslims and teach nowadays.

A few days ago the young "leader" of a group named "Tawhid and Jihad" shot Syrian border guards as he attempted to make his way into Lebanon, then, rather than get arrested, blew himself up with an explosive belt. It does not take an Einstein to divine the slippery slope that leads from "youngest-ever" muftis preaching revisionism, to 28-year old "Tawhid and Jihad" suicides in our times. It is a fact that the Islamic podium in Southeast Asia is now dominated by the Ikhwan al-Muslimin. If so-called Progressives want you to do away with your Muslim identity, so-called Salafis teach you to do away with yourself. The suicide is spiritual and intellectual as well, since they convince their blind followers that they are "thinking for themselves" and according to "Qur'an and Sunna!"

The rule of boys and the podium of the ignorant are among the signs of the end of times predicted by our Holy Prophet, upon him blessings and peace. Islamist Islam can be compared to an adolescent Hulk alternately throwing huge, uncontrollable tantrums and sermonizing incoherently at
his parents, the neighbors, their dog, and everything else in the world. How can we best treat this confusion and extract it from our midst? Two steps seem paramount for people of Islamic learning and educated lay Muslims alike, although respective emphases differ:

1. Acknowledge the odd good point each newfangled movement may forward, and expose the endless errors and incoherences that dominate their discourse. This requires greater knowledge and representation of what they themselves claim to speak for, namely, the main and ancillary (e.g.
logic and language) sciences of the Qur'an and Sunna as taught by Ahl al-Sunna wal-Jama`a.

2. Reconnect our professionals and graduates about their own scholarly tradition so they can tell gold from plastic and tin. This necessitates firsthand connection with a traditional, non-Wahhabi teacher as well as pursuing the reform of the soul. TV muftis, websites and picturebooks are a delusion. So is party activism.

Asri says he believes "two movements will influence the minds of Malaysians in the future: one is the Salafiyyah movement. The that of liberal Muslims." Malaysians should beg to differ one and all. Surely their heritage is richer than to blinker its sons and daughters into a bankrupt alternative. What do the accomplished elders and their graduates and communities say? Where is the voice of the Muslim majority in Malaysia? They are best qualified to silence those who think contemporary Malaysians must be (how horrible to say!) either Wahhabi-Salafis or liberal-progressives.

May we learn and re-learn, calmly and methodically, to differentiate between authentic voices of Reason and Learning on the one hand, and, on the other, immature voices promoting rebellion and self-destructive pseudo-scholarship.

Allahumma! Arina al-haqqa haqqan wa-urzuqna ittiba`ah, wa-arina al-batila batilan wa-urzuqna ijtinabah.


GF Haddad 

Saturday, December 09, 2006

Latest Update on Qur'an courses at Al-Markaz and Al-Fathhu

The Recite the Qur`an course registration for 18th December 2006 has now closed. Registration for the next cycle on 2 April 2007 is now open.

Learn Tajwid Within 24 hours!

Registration now. Limited to only 15 students per class.

Commencement – starts Wednesday 3rd January 2007

Schedule and Venue
Wednesdays 8pm - 9.30pm & Saturdays 5.30pm – 7pm
@ Al-Fathhu Traditional Learning Centre, 19A Bali Lane (facing field at Parkview Square) (map)

$15/- per session
(Inclusive of textbook and exercise book. Each session is 90 mins. Payment can be made one-time [$240/-] or on the 1st week of each class month [$120 only])

Recite the Qur’an Within 36 hours!

Registration for new Spring-Summer Term now on. Limited to only 15 students per class.

– starts Monday 2nd April 2007

Schedule and Venue
Mondays & Fridays 8pm – 9.30 pm
@ Al-Markaz Arabic Language Centre, 58 Bussorah Street (above Wardah Books) (map)

$15/- per session
(Inclusive of textbook and exercise book. Each session is 90 mins. Payment can be made one-time [$360/-] or on the 1st week of each class month [$120 only])

For more information and registration, go to
or email to

LearnQur'an: The New Learning and Information Portal

“LearnQur’an” is a network of like-minded persons with a love and passion to help people of all backgrounds to find out about the best way of learning the Holy Qur’an in English in Singapore. We are connected via a network, a portal that brings us all together, but still keeping our separate identities and objectives in our specialised fields. Our diversity actually helps us to appreciate each other and work closely together to achieve a common spiritual good. However we don’t just stop here.

Go and find out more!

Tuesday, December 05, 2006

Don't be embarrassed!

I've received responses with regards the Qur'an reading course below. A good number of people asked me if they could have personal lessons. Ok. But to go to their homes. Well, can't promise. Why not they join the class? Its more cost effective, easier to learn, there's group activities. The chances of them getting off to read is good with a lot of peer support.
So don't be embarrassed! Being shy is ok, its an act of piety and humility. There are many out there who are shy to admit that they feel embarrassed sitting in a class to learn how to read the Qur'an. Well, which grown up doesn't? However, if you don't get over that embarrassment, you'll never get anywhere.
So join the class. Immerse yourself and I think that could well help you. Its amazing to see people's joy when they can at last recite the Qur'an. Wouldn't you want to be part of that joy too?

Wednesday, October 18, 2006

Adab of Laylat al-Qadr

1. Intention: Nawaitul Arba‘in…etc. And add at the end: Nawaitul Laylat al-Qadr, Lillahi Ta’ala.

2. After ‘Isha and Sunnah Ba’diyyah (2 rak’ah), read Adab at-Tariqah.

3. Make intention for the next day’s fast.

4. Salat at-Tarawih (20 rak’ah).

5. Salat at-Tasabih (4 rak’ah).

6. Salat al-Shukr (2 rak’ah) with Du‘a Qunut.

7. Salat al-Witr.

8. Khatm al-Khawajakan and dhikr.

9. Then spend the night with recitation of the Holy Qur`an with what is left of the daily Awrad.

10. It is good practice to pray from 20 to 100 rak’ah Qiyam al-Layl and recite in each rak’ah after al-Fatihah the first verse of each Surah of the Holy Qur`an from Al-Baqarah till An-Nas.

11. On the day following Laylat al-Qadr, it is highly encouraged, even Wajib, to make two sacrifices for Allah Ta‘ala, as Kaffarah for one’s fast and as a ransom for the People of Tariqah and Ummah of Rasulullah s.a.w. and to distribute the meat to the poor and the needy. This practice was never left out by Mawlana Sultan al-Awliya` Shaykh ‘Abdullah ad-Daghistani.

from “Al-Futuhat al-Haqqaniyyah” of Shaykh Muhammad ‘Adnan al-Tahir al-Qabbani

Saturday, September 16, 2006

Latest Pictures & Suhab of Shaykh Hisham in SEA

View the latest pictures of Shaykh Hisham Kabbani's visit to Indonesia in September 2006

Listen to the Suhab he gave in Singapore

Friday, September 15, 2006

Journey to Ihsan

“Ihsan is a long journey that no one can understand. But Allah has placed in us a chip in our brains, smaller than a lentil seed that contains all the softwares for us to understand Him”, said Shaykh Muhammad Hisham Kabbani at the “Journey to Ihsan: 2nd International Conference on Islamic Spirituality” held at the Sultan Mosque Auditorium in Singapore on Saturday and Sunday 2nd and 3rd September 2006..

The event, organised by Abdul Aleem Siddique Mosque attracted an almost capacity audience in the 400-seater auditorium. The Conference invited distinguished guests and speakers from America, England, Malaysia, and Singapore, namely Shaykh Muhammad Hisham Kabbani, Chairman of Islamic Supreme Council of America, Sis Aisha Gray, Director of Fons Vitae publishing company, Professor Abd al-Haqq Alan Godlas of the University of Georgia, Professor Abu Mustafa Timothy Gianotti of the University of Virginia, Bro Aftab Ahmad Malik, a Visiting Fellow at the University of Birmingham, Ustadh (Dr.) Muhammad Uthman el-Muhammady, a Very Distinguished Fellow at the International Institute of Islamic Thought and Civilisation (ISTAC) in Malaysia, Shaykh Mohd Ibrahim Mohd Kassim, a distinguished scholar and Sufi in Singapore, and Ustadh Mohamed bin Hj. Ali, Research Analyst at the Institute of Defence and Strategic Studies (IDSS) at the Nanyang Technological University (NTU) in Singapore.

The message from the Conference is clear: Tasawwuf, Islamic Spirituality as an all-encompassing science of the heart has an important place in Islam. Muslims must strive to understand and practice its teachings in a constant and continuous manner to reach the station of Ihsan, of Ultimate Goodness and Perfection. The Journey to Ihsan is a long one that requires constancy and effort, and that “one cannot be called a Sufi if he does not practice the Pillar of Islam”, stressed Shaykh Hisham, adding that “Ihsan cannot be achieved without the Shari’ah”.

“Allah has honoured us by making us humans,” added Shaykh Hisham, “and gave us knowledge of Ma’rifah to understand Him and reach His Presence. The first honour of Man is also his creation–Man’s creation originating from three lights, light of Allah, light of the Prophet s.a.w., and light of Adam a.s.–when Archangel Jibril raised the clay from earth to the heavens during Allah’s creation of Adam a.s.” That became the beginning of an honoured existence for humans and they must strive to return to that heavenly station of perfection.

The importance of appreciating Tasawwuf as an active component of the Shari’ah was addressed in detail by Ustadh Mohamed. He explained the meaning and origin of Shari’ah and Tasawwuf, demonstrating the latter’s integral position in the Shari’ah. He also cautioned the neglect in understanding the relationship between the two sciences. “Some Muslims consider Tasawwuf as a non-integral component of the Shari’ah”, Ustadh Mohamed said, “while some Muslims also consider Shari’ah as an empty form and that Reality was only found within the Sufi path.” He said that Tasawwuf is long established and accepted by Islamic scholars and is the science that leads to Ihsan, quoting the Hadith of Jibril as authentic basis in the Islamic tradition. It forms an integral part of the Shari’ah, stating that according the Tafsir of Imam Qurtubi, “Shari’ah is the Deen of Prophet Muhammad s.a.w.”

Adding that Tasawwuf is an “ancillary discipline to ‘Aqidah”, it emphasises the “systematic increase of a Muslim’s certainty or faith in his religion…via the virtues of both Mudhakarah, teaching the tenets of the faith, or through dhikr.”

He demonstrated this using the Tree of Islam, where the roots signify Belief, its soil and nutrition meaning Values, its trunk being the Rituals according to Shari’ah, and its crown the subtleties of Tasawwuf. Ustadh Mohamed felt the urgent need to revive Tasawwuf in our time, and that the system of Tariqah (Sufi Orders) is well-suited to address social ills of the Muslim community. “This is because,” he added, “all the social ills manifested in the society are rooted in the diseases of the heart. Hence, to counter the social ills, the diseases of the hearts have to be first eradicated before the hearts and subsequently, the individuals could be adorned with more honourable traits and qualities.”

Speaking on Taqwa, Professor Godlas asserts that Muslims must practice Mushahadah, self-accounting, which is one form of meditation in Islam that Sufis in particular enjoin in its practice in their “witnessing God in one’s heart, without being aware of other than God”. Hence Muslims must strive to witness God and surrender to Him as a realisation of Taqwa to ennoble themselves and be God-conscious. Citing Shaykh Ruzbihan al-Baqli, Professor Godlas states that “the noble person is one who knows God directly (through Ma’rifah), who stands in awe of God, and who humbly surrenders to God.

“Taqwa is,” he added, quoting Shaykh Abu Bakr al-Wasiti, “(following appropriate) manners with God. And that means that one does not see along with Allah other than Allah.” He added that despite one’s best efforts to witness God alone, there are “other competitors” for our attention besides God, namely, our sense perceptions, thoughts, emotions, and sense of self intrude.

To break away from them, he suggested four ways with which to witness God: the Jadhbah, or Allah’s attracting force, the presence of a Wali or saint and his transmission of guidance, self surrender to God, and contemplation of knowledge of self and God. In cultivating Ihsan, Muslims should also invoke Shukr, Gratitude to God in their journey to Ihsan as Allah links it with His Remembrance (Dhikr), where it becomes a form of worship to God. He said that “by not observing Shari’ah, not following the Sunnah, and not believing properly would be obstacles in cultivating Ihsan.” An essential factor in cultivating Ihsan is to invoke gratitude to the Prophet s.a.w., offering blessings to him, his family, and companions, as is the tradition of Muslim scholars. The Prophet s.a.w. not only conveyed the Divine Message and exemplify it, but his Nur, Light continues to shine guiding the way to Islam, Iman, and Ihsan, leading to Divine Blessings (Rahmah). To be grateful to God is not only in times of peace and health, but is needed in times of tribulations and sickness.

Sickness also brings hidden Rahmah, Divinely Blessings that should not be looked upon as an obstacle to reach Ihsan. Sis Aisha Gray shared how her one year in paralysis helped understand how she became a better person, and by showing Gratitute to God hastened the cure to her disease. She also demonstrated how Art and Architecture is inspired by Spirituality, explaining the details of an Islamic painting on the Conference’s banner, and how symbols and archetype, like colours, shapes, and patterns, formed reflections of Reality. Sis Aisha explained how the three forms of ornaments in Islamic Art–calligraphy, Arabesque, and geometry–embellish not only religious structures but also objects for secular use. A half hour video of Islamic architecture in Cairo produced by her further demonstrated the uniqueness of aesthetics and their relations to spirituality.

Bro Aftab Malik cited personal examples of his encounters and asserts the need to embrace the tradition of Islam, an example in this case, the Isnad system of knowledge transmission and authorisation, against modern academic structures that have no links to the Prophet s.a.w. “The tragedy of our age”, he asserts, “has been a severing of this tradition that has been established by the elect and most learned of this community and a dismissal of a well trodden path that has led generations of sages, mystics, scholars and the Muslim masses to their ultimate goal.” He noted that in our time when we have more access to religious information than in any period, Muslims need to be wary of young and instant “scholars” and “muftis” that emerged out of the Internet. He said that Islam has now been reduced into an “instant book”, drawing parallels with the instant food culture of our generation, where anyone may read anything and “authorise” themselves to give legal rulings without consideration to sacred knowledge and complex legal principles.

Bro Aftab also observed how Muslims have deserted Islamic art and relics of our civilisation by destroying them instead of preserving, with the only hope of their continued existence being appreciated by non-Muslims who truly understand the lights and spirituality that emanate from the vestiges of our faith. During the plenary session, he also brought to light how Muslims “needed” a conference simply to prove that Tasawwuf is an Islamic science, something unthinkable in any Muslim society where Tasawwuf has always been a part of their lives. He added in an earlier paper, “The Islamic tradition is rooted in knowledge which is carried and transmitted by inheritors of the Prophets who possess a light in their hearts which is passed onto others; illuminating and intoxicating all those who come into contact with it. Dhikr…is the cure for this disequilibrium of hearts…while…Prophets were sent to remind humankind of their divine spark.”

Ustadh (Dr) Uthman reminded the Conference of the unparalleled excellence of the prophecy of Prophet Muhammad s.a.w. He quoted many Qur’anic verses with regards the excellence of the Prophet s.a.w., from his purpose as Mercy to all the Worlds, his exalted nature and personality, his love for all of creation, his unique position and majesty in the Divine Presence, his moral stature that stands out during the Jahiliyyah period, his just temperament, his ease of relations with others, and his promised Shafa’ah (Intercession) for his Ummah on the Day of Judgment. From numerous narrations, Ustadh Uthman pointed to the utmost clarity of the Prophet’s position in relation to God Himself as His “beloved one”, in relation to all Prophets as “their leader”, in relation to his believers as “his Ummah”, giving them, on the Last Day, his Intercession. “His cosmic grandeur,” Dr Uthman said, “will be clear in spite of his relatively ‘human’ image in earthly history. He has appeared, out of Divine Grace, as a Mercy to all, giving guidance for their ultimate and earthly salvation.” The perfection of the Prophet is his “contemplative intellect that works in harmony with the synergistic functions of the intellect.” This, Dr Uthman believes, ennobles the person of the Prophet s.a.w., enabling him to be capable of love, courage, patience, chivalry, compassion, and all other qualities that make him the most Perfect of all Creation, of his Ihsan. For this, he reiterates the need to pray for blessings, honour, and peace upon him and his family as well as his companions and those who follow him.

Professor Gianotti relates that Ihsan is “a journey to God as both a homecoming and a becoming”. “The journey to Allah”, he said, “is a circular one. We are going back from where we came.” This journey back must be manifested in our lives in relation to everything between the heavens and the earth. Allah has “hardwired” us for happiness. In reaching Ihsan, he encouraged the attainment of the level of Salih, to be whole, and of Falah, properity. This is because the soul needs to be radiant, happy, and satisfied with Allah, and this can be achieved when we know ourselves. When that has been achieved, then will we know ourselves by “unlocking the memory of the meeting with God” before time, when Allah asked all the souls “Am I not your Lord”, and we answered, “Verily, we attest to You and we bear Witness”. Professor Gianotti also claims that Ihsan is not about the past or future, “but it is about being in the moment, now”, he said. It is a journey that one needs to help another as to what we want to achieve; that is, the return to Allah. He added that in order to reach Ihsan, we must make Islam set the standards in every day life. This involves Muraqabah, constant vigilant observation of the heart in relation to all aspects of our lives. He cited examples of fasting not only in the physical aspects, but also the inner dimensions and that of the sense perceptions. He also says that Muslims only concern themselves with Halal food only when it is slaughtered, but gave little consideration to the well-being of the animals when they are alive. In Muslims’ attempts to set global standards in all aspects of life, we need such considerations in a wholesome journey to Ihsan.

Addressing the start of the second day of the Conference, Shaykh Mohd Ibrahim asserts that the world is in dire need of spirituality: the lack of spirituality gives Islam a bad name in our time. But the blame is also towards some Muslims who took Islam in their own hands and acted as they wished. It is those same people that are destroying Islam, acting in the name of Islam, but their actions were never based in Islam. Explaining the verse about the Prophet “is within you”, Shaykh Ibrahim posed the question about suicide bombers, “If Rasulullah s.a.w. is in oneself, can he destroy himself? Will he kill himself (thus destroying the light of the Prophet which is within him)?” The only way that will lead one to the right way and to Ihsan, is by Islamic Spirituality. At the heart of it is the Spiritual practices entrusted by a Master. To journey to Ihsan requires practice, not just words.

Perhaps no speaker is more celebrated than Shaykh Hisham Kabbani. In his second speech, he reflected how love is important in Muslims’ lives, and how God’s Love and the love of the Prophet s.a.w. is manifested in all of creation. He continuously engaged the audience to make a self-accounting every day and observe how we lead our lives in our ignorance and sins. He pointed out the importance of having a Shaykh in the Sufi way to guide us in our lives. To ignore it is to cut oneself off from the promise of Divine Love and endless Blessings of the Prophet s.a.w. “The Awliya’”, said the Shaykh, “love Allah and His Prophet s.a.w. So they become like spotlights through their love, that always give light that shines in all directions and guide people to the Truth.”

The Conference also celebrates the Islamic art of Qur’anic recitation and the singing of Qasidah in style. Malaysian Nashid outfit Nowseeheart, presented a youthful and contemporary rendering of popular traditional Qasidahs, or songs of praises upon the Prophet s.a.w., while renown Quadrovox, a four-man group from Indonesia, moved the audiences with their powerful vocals and harmonious recitation of the Qur’an, and brought the audience together in dhikr and singing praises upon the Prophet s.a.w. Renown scholar Shaykh Abdul Maqsud Faris of Egypt who is based in Singapore, gave a highly-charged poetry recital about dhikr and forgiveness on the last day. Ustadh Uthman also gave a powerful recital, “O Lord Teach Us Again”, at the end of his lecture.

In closing, the Guest of Honour, Mr Zainul Abidin Rasheed (Senior Minister of State, Ministry of Foreign Affairs) enjoined the need to revive the science of spirituality. He hopes that the learning curve during the Conference should not be confined during the event only but must be practiced in our daily lives. Then only, shall Muslims realise the answers to their burning questions of their purpose in life that would help them in their own Journey to Ihsan.

Friday, July 21, 2006

Suhbat: The Meaning of Rabitah

Shaykh Muhammad Hisham Kabbani

September 7, 2004

A'udhu billahi min ash-Shaytani ’r-Rajim
Bismillahi ’r-Rahmani ’r-Rahim
Dastur Ya Sayyidi Madad

Every time we begin a suhbat, association, we have to ask support. And always, Mawlana Shaykh Nazim, may Allah bless him, as we are followers of Mawlana Shaykh Nazim, Naqshbandi murids, we have to follow the same discipline. So we cannot change the discipline, and say, “No. Is it accepted or not accepted??” We follow. They know better. Because they have taken from us a promise, initiation. We accepted their initiation on us of Naqshbandi Tariqah so it means they included us in their rope, in their rabitah.

Rabitah is like a chain of keys. We are one key of this chain. Or like beads—we are one piece from the beads. If there are 1,000 or 200 small pieces, we are one part of it. So we are connected together. So we have to follow what we have been taught, or else we are not executing the discipline of the tariqah. So whatever the Shaykh does, we are always focusing on what he is doing. We are looking and focusing, and we are in muraqabah continuously, to learn what every piece—what we have to say, what we have to read, what we have to… look at what he is doing and learn from him and understand, and that is the meaning of a [form of] discipline in the tariqah by looking, by focusing, by muraqabah.

When the shaykh says “Dastur Ya Sayyidi Madad,” when he begins his suhbat—if you listen to him—every suhbat, every association, the shaykh sits. It means the association, when he sits, and there are 100 or 200 or 300, all of them are sitting in his presence and already they have accepted his hand and they have been initiated in the tariqa, so this association is the rabitah, the connection to each other. We say rabitat-aal al-Kabbani, rabitat aal al-Ghalayyini, rabitat aal al-Kuftaro, rabitat aal al-Maliki, rabitat aal al-Madani, rabitat al… It means the rabitah is the rope that connects all these families. For example we have rabitat aalul-Kabbani in Lebanon—maybe thousands of people from the same family. So rabitah means… the group, all of them connected together in one road, so they come and meet in a place. So this means rabitah. It means you are accepted to be under the banner of that group.

Now what you do inside that group is different. But rabitah is that whole community of the same family, of the same relationship. So we are rabitat-al-Haqqani. It means, we are Rabitat-aalu ’l-Haqqani, or ash-Shaykhu ’l-Haqqani—we are in his connection, in his rope, connecting all of us together. Like, what is your family? Subki. Aalu’s-Subki. Rabitat aalu ’s-Subki—it means all of the Subkis who have that same family name—they make an association and they say, “Okay, we will meet together. And this is our leader in that.” So this is the meaning of rabitah, to connect all those who are spread all over one place here and one place here—no, he brings them together. The shaykh, his murids are scattered all over the world, so when he puts them in rabitah, it means he puts them in his chain, in his rope. So they are all connected to him. So that is rabitah. The rope that connects them. It is completely different from muraqabah.

As there is a physical rabitah through blood relations, there is a spiritual rabitah through spiritual relations. Blood relations is from silatur rahim—same cousins and relatives. They have a rabitah between them that connects them all. Spiritual means those who are under the same shaykh, who is connecting them through their spiritual beings—souls and… which have been given to him on the Day of Promises, and given to him on Lailatu ’l-Isra’ wa ’l-Mi‘raj by Prophet (s)—gave him, dividing the ummah. That is under his control, under his power. That is his rabitah.

That is why in Khatmu ’l-Khwajagan, when we do the Dhikrullah, khatm, we reach after Shahada and Astaghfirullah, then what do we say? “Rabitatu ’sh-Sharif” After the Fatiha we say “Rabitatu ’sh-Sharifah,” it means, connect your heart and remember that you are in the rope, in the chain of the shaykh. You are in the same flock, like a shepherd with his sheep. They are looking, they know that they belong to that shaykh. It means you belong to that particular shaykh. So look, keep that relationship of spiritual childhood with the shaykh, and brotherhood with the followers. So the shaykh is the father, the followers are your brothers or sisters. It means, keep that in mind, and make sure, when the shaykh says “rabitah,” it means you are part of that association. It means renew your initiation in your heart with your shaykh, as if saying, “O my Shaykh, I am still in your chain. Please, don’t take me out. I am still there.” That is the rabitah.

That is your connection. You know to whom you are related. You are related to al-Haqqani, or related to another tariqah. No. We are related to al-Haqqani, which is related to ad-Daghestani - Mawlana Shaykh ‘Abdullah (q). Related to Shaykh Sharafuddin Daghestani. Related to Abu Muhammad al-Madani, related to Sayyid Jamaluddin al-Ghumuqi al-Husseini, all the way to Prophet (s). So this is our connection, this is our rabitah. This is the chain by which we reach there. It has nothing to do with muraqabah. Muraqabah is a completely different issue.

Allah said in Holy Quran, “Inna-Allaha yudafi‘u ‘ani ’ladheena aamanu.” Allah will defend those who believe and are believers. These people don’t need to defend themselves. Allah will defend them. Allah will support them. Yaa ayyuhal ’ladheena aamanu, in ja’akum faasiqun bi naba’in fatabayyanu ‘an tuseebu qawman bi-jahaalatin fa tusbihu ‘alaa maa fa‘altum naadimeen. – “O ye who believe! If a wicked person comes to you with any news, ascertain the truth, lest ye harm people unwittingly, and afterwards become full of repentance for what ye have done.” [49:6]

O believers, if a faasiq (corrupted person) comes to you with news (something—bi naba; for instance, saying, “No, I am coming to do this, and correct this, to correct your belief. I have been sent by the Shaykh, or by this, or by that.”) Make sure, check completely whether he is right or wrong. An tuseebu qawman bi jahaalatin—because if you believe without checking, then you are falling under that description an tuseebu qawman bi jahaalatin—it means you are coming against someone who said the truth, but because of your ignorance without checking, you are attacking him or attacking others who are related to him, and trying to do their best for Islam, and trying to do their best for tariqah, and trying to do their best for their shaykh. You are attacking for some low level mentality, or a plot that has been pressured on you in order to make you fall into the trap of Satan. It is better to check, and then to speak. It is good for any person who wants to correct belief to check whether people gave him the right information or the wrong information before attacking and creating a confusion and fitnah. And Prophet (s) said, “Al-fitnatu na’imatun la‘an-Allahu man ayqadaha – Fitnah, Confusion is dormant, Allah curses the one who brings it up.” Because this is a fitnah for nothing. And Allah said:

عَنِ الَّذِينَ آمَنُوا إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٍ كَفُورٍ

Inna Allaha yudafi‘u ‘an illadheena aamanoo inna Allaha laa yuhibbu kulla khawwaanin kafoor. “Verily Allah will defend (from ill) those who believe: verily, Allah loveth not any that is a traitor to faith, or show ingratitude.” [22:38]

“Allah will defend those who are on the right way.” We hope that we are on the right way, and Allah will defend us.

It is completely rejected by Allah in Holy Qur’an, saying “Don’t doubt anyone, because you will be regretful at the end.”

بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَ

Ya ayyuha alladheena amanoo in ja’akum fasiqun bi-naba’in fa tabayyanoo an tuseeboo qawman bi jahalatin fa tusbihu ‘ala maa fa‘altum naadimeen. “O ye who believe! If a wicked person comes to you with any news, ascertain the truth, lest ye harm people unwittingly, and afterwards become full of repentance for what ye have done.” [49:6]

You are going to be regretful of what you have attacked without a reason. And always the characteristics of a shaykh, means he doesn’t claim that he is a shaykh. You cannot claim that. If you are following a master, a shaykh, you cannot claim that you are a shaykh. It is bad adab, bad conduct, out of discipline. You claim you are a student, and the lowest of students, in order that Allah will give you more. A representative of the shaykh, cannot claim he is a shaykh. He cannot claim he is something, he cannot say, “I am annihilated in Allah’s Presence,” or “I am so-and-so. I am the pure one. I am the sincere. And the rest are beggars, the rest are devils, the rest are animals.” You cannot say that. If you really represent the shaykh, and you are authorized, you have to be the lowest - under everyone, to make everyone happy. You cannot backbite! Where is that in the Prophet’s (s) teachings!

Al-ghiba, an-nameemah, al-buhtaan are not accepted in Islam! How do you throw ghiba against your brothers and sisters? Always your majlis is sitting and backbiting on issues that are not accepted. In their faces you make yourself the big lover. In their absence, you backbite each other. What kind of Islam, what kind of Shari’ah, what kind of tariqah is that?

I never heard Mawlana Shaykh Nazim in all my life speaking in the back of anyone. Backbiting him, or trying to say, “I am correcting his belief.” Or “I am correcting” this or that or “What he said is wrong.” Never! He is so simple, so soft, so lenient with everyone, and trying to attract hearts of people, as Prophet (s) said, Idkhaalu ’s-suroori ila qalbi ’l-‘abd mina ’l-iman - “To bring happiness to the heart of a servant is from faith.” So he tries to bring happiness, not to bring anger, not to bring confusion, not to bring destruction, not to bring depression, not to bring pressure, not to bring lies, not to bring buhtaan, not to make fitnah between people. No, never does the discipline of tariqah allow that.

If you are doing that for a chair, or for fame, that is something else. If you want to be recognized by people, if you think that you are not recognized, that is a mistake. That is a sickness in yourself. Allah will recognize you! You don’t need the people to recognize you. So when you find a chair empty, and you jump and sit on it to be recognized, by attacking your brothers or your sisters, or those most closely related to you, in order to get fame—for what? For dunya issues? Or for akhira? If it is for akhira, it is not the discipline of akhira, that kind of work. If it is for dunya, then we understand that it is for dunya. So we have to be very careful of such fitnah, that we will be dragged by Shaytan. Even if you are a saint!!!

Even saints! Sometimes Satan tries to drag them. And the example is Sayyidina Adam (as). He is a prophet! Prophets—there is no resemblance between prophets and saints! A saint is not even the drop of the ocean of a prophet! What do you think about the Seal of Prophets (s)? So Sayyidina Adam (as) was dragged by Satan to eat from the tree, and he is a prophet. Do you not think that a saint will be dragged, if Allah wants him to be dragged? So you have to be very careful. There are 124,000 saints. Not one saint. Not two saints. Not three. There are different levels! There are the lower levels to the highest level. And Alhamdulillah, we believe that our shaykh, Sultan al-Awliya, Shaykh Muhammad Nazim al-Haqqani is the highest level. But there are 124,000 after him. Do you think that these on the lower level will not do any mistakes? Of course they do! Sahaba, among themselves had problems. Mu’awiya and Sayyidina ‘Ali, did they not have problems? They were fighting with each other and both of them are Sahaba! They were coming and fighting. Sayyidat A’isha (r) was with Mu’awiya against Sayyidina ‘Ali (ra)—and she was the wife of the Prophet (s). But we don’t touch that subject, because it is Sahaba, it is between them. We back away.

So don’t try to create… You have to learn discipline in tariqah. And the discipline is to keep the line of brotherhood and sisterhood in the same rabitah, in the same chain—it means in the same group, not to create fitnah in the group and to divide the group into hundreds of different pieces.

There are two kinds of relationships in the discipline of tariqah, even between saints. If you want to say “saints” for murids of Mawlana Shaykh—there are saints among them. There are two different relationships. There is a spiritual relationship with each other—because they do have spiritual relationships—and there is also spiritual and blood relationships. There might be brothers among saints. And there might, among these brothers from both the physical and spiritual side, yet they might have different ways of looking at things. You cannot, as a brother—you are in the same rabitah—if you are under a different saint, then what do you want to say, you are supporting your master. It is a different group of saints. But if you are under the same saint, you cannot, or else you are falling into a mistake. And don’t think “Oh! How can they differ?” They do differ.

And the example of that, that they can differ, although they are physically and spiritually connected to the same shaykh, they can differ in the ways they approach things. Their destination is one, is Mawlana Shaykh Nazim, or Prophet (s), or Allah, but they take different ways. One goes to the right, one goes to the left, but at the end they meet at a certain point. But every one goes in a different direction. And don’t think, “Oh! How does this happen?” Yes. In Holy Qur’an it is mentioned. In Surah Yusuf (as), the children of Ya’qub (as) – they are 12 prophets. They are prophets that Allah (swt) made them prophets. They got jealous of Yusuf (as), and what did they do? They wanted to kill him, at first! They wanted to kill Yusuf (as)! Because of their jealousy and hatred, they reached a level where they could not take it any longer, because Yusuf was so close to his father, doing everything to promote his father, teach the teachings of his father, Sayyidina Ya‘qub (as). He was the wise person, the closest to his father—they tried to kill him.

But what happened? Allah didn’t want that. He wanted it to be a test for Yusuf (as), and a test for them, so he changed it, He stopped them by one of them saying, “No. We cannot kill him. We will put him in the well and leave him to die.”

Allah called them Aali-Ya‘qub. Aali-Ya‘qub means rabitatu Ya‘qub, it means that they are in the chain of Sayyidina Ya‘qub (as), in the rope, group or association of Sayyidina Ya‘qub (as). It means, that is the relationship, rabitah. But despite that rabitah, everyone does something opposed to it. So they went through their thinking, and what came to their minds? “O let us kill Yusuf.” Why? “O, to get rid of him. Then we will be closer to our father, and he will love us more.”

That is jealousy; envy. In tariqah, you must not do that. And these are prophets! Allah gave them prophecy! It was not ten of them. We said twelve before. Allah gave them prophecy. They are not saints! They were even of the highest level! So you say that there will be no such conflict? Yes! There will be such things. But Yusuf (as) took it as what?

He said:

وَالأَرْضِ أَنتَ وَلِيِّي فِي وَأَلْحِقْنِي بِالصَّالِحِينَ

wa ufawwidu amree il-Allah. Rabbi qad ataytani mina ’l-mulki wa ‘allamtanee min ta’weeli ’l-ahaadeeth - “O my Lord! Thou hast indeed bestowed on me some power, and taught me something of the interpretation of dreams and events. Thou art my Protector in this world and in the Hereafter. Take Thou my soul (at death) as one submitting to Thy will (as a Muslim), and unite me with the righteous." [12:101]

“O Allah, you gave me the mulk, you gave me the power! You granted to me to be known here and there, and You taught me from the knowledge of the interpretation of dreams and knowledge.” They were envying him. Why could they not be like him? “Eliminate him!” How to eliminate him? Plot something not correct against him in order that he will be thrown away. Then we don’t see him anymore. (Gesture of wiping hands). Make a false report on him. Wrong information, discredit him in all kinds of ways, and still they were prophets and doing that. So a saint might do that!

And they did that and they knew they were doing something wrong, but they insisted to do that, because they were dragged like Sayyidina Adam (as) was dragged by Satan. They were dragged to do that, but Allah saved Yusuf (as) and Yusuf (as) was close to them. He was going to play with them. It means he was very close to them. He cannot destroy that relationship. He used to work with them, everything, outside. And saints can work with each other, everything, outwardly. Whether they are physically related or spiritually related, they work outwardly, but when there is no way for that jealousy except to hate and kill, at that time, it dresses that person, and he doesn’t find a way out of it. And then he destroys something. But, Allah (swt) is merciful. How did it end up? Because they were prophets. They came and bowed to Sayyidina Yusuf (as) and said, “Ya Yusuf, we recognize we were wrong. You were right. Forgive us.” So Allah still, to his saints, He gives a kind of… we say “hifz” in Arabic, protection. Not ‘isma—‘isma is for prophets. Purity. Protection is for saints. If they do something wrong, because all their lives they were doing good, Allah gives them an excuse, forgives them. So Sayyidina Yusuf (as) and his brothers are prophets, so Allah (swt) brought them and showed them that they made a mistake.

And Yusuf (as), when his father was crying because of that problem, his eyes… he became blind. So any confusion within a group that is spiritually connected to one another under the banner of a shaykh, the shaykh will cry when he sees a fitna that is not necessary to be there. He will cry and his eyes will be blinded. It means he doesn’t want to see that. He doesn’t want to see that fitna. They will be disconnected. Until they ask peacefulness back, and forgiveness. Then he forgives them. And what happened? Sayyidina Yusuf (as) sent his shirt to his father, saying to his brothers:

عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللّهُ لَكُمْ وَهُوَ أَرْحَمُ الرَّاحِمِينَ

Qaala la tathreeba ‘alaykumu al-yawma yaghfiru Allahu lakum wa huwa arhamu’r-rahimeen

He said: "This day let no reproach be (cast) on you: Allah will forgive you, and He is the Most Merciful of those who show mercy!” [12:92]

الْبَشِيرُ أَلْقَاهُ عَلَى وَجْهِهِ فَارْتَدَّ بَصِيرًا

Fa lamma an ja’a al-basheeru alqaahu ‘ala wajhihi fartadda baseera,” Then when the bearer of the good news came, He cast (the shirt) over his face, and he forthwith regained clear sight. [12:96]

He could see again. It means he restored that relationship. He forgave his brothers for the mistake of Yusuf (as).

So the shaykh will be unhappy because of that situation. And those are—those authorized around the shaykh in these areas of countries where fitna comes out, they will be unhappy also. But, with their softness, and with their coolness, and with their open hearts, they forgive. So why to come to that situation when we can avoid that situation? It is not accepted in Islam, and in Shari’ah.

And I will bring, from Grandshaykh’s stories and examples, I will bring this. He said, one time the Prophet (s) said, “That Sahabi is not going to enter Paradise.” A Companion! The Prophet (s) is teaching us. Of course, Companions will enter Paradise. But Prophet (s) wants to clean him and bring his attention to his bad action. Meaning, “Drop this bad action.” Because the Prophet (s) came to teach us Shari‘ah and discipline. So he wanted to teach us that that was wrong, so he said to that Companion, “You are not going to enter Paradise if you are going to keep practicing that bad action.”

Why? Because he would usually, when sitting with other people, if anyone passed in the street – at that time there were very small alleys, small streets—as people would pass he would greet them: “Oh! Hello! You are very good, you are missing me! Where are you! What are you doing! I love you! Come to my home! You are the best! You are this! You are that! You are the generous one! You are the most beautiful one! You are the cleverest one! You are the most handsome one! You are the most knowledgeable one!” That other one would become very happy.

And then when that one left, he would tell his people, “He is the worst one. He is nothing. He is garbage. He is dumb. We have to throw him away.” And he would begin to backbite and throw him with bughtaan and ghiba and nameema.

So there are people today in front of you, “Oh! You are the best one! I love you! I didn’t see you! Where are you!” Hugging you, kissing you, and then when you go, “Oh! That is wrong belief! I am correcting their belief. They are doing this wrong. They are making fitna. They are taking you as trade. They are not clarifying everything.” That is not accepted.

Always, Grandshaykh and Mawlana Shaykh Nazim prohibited speaking behind the back something bad, and in front of them something nice. That is haram.

If you have a problem with these people who are passing on the street or alley, you speak with them directly. Check what is wrong. If anyone, in Mawlana Shaykh’s murids or representatives—you have a problem, speak directly, face-to-face, solve the problem. Not fighting. It is not necessary.

I will jump to a different subject.

The other subject is that I will give more examples of what I gave examples of in previous lectures, examples of muraqabah. I will give one from Grandshaykh’s papers. And no one can say “No” to that. One time, Sayyidina ‘Abdul Qadir Jilani (q) said to his murids—this means to those in his rabitah, in his rope or chain—that is rabitah. It means all the people who accepted his initiation. When we say rabitah, we are connecting with our shaykh, remembering that we are renewing our relationship with him, that he connects us with Prophet (s), connects us with the Divine Presence. So he said to his murids, “Today…” And those were authorized representatives, high representative murids, and normal murids. He said, “Today, I want everyone of you to go and slaughter a rooster, a chicken, in a place where no one can see you.”

So they went, and one came after one hour. They went everyone, hiding themselves, behind the mountains, behind the hills, behind the market, behind the houses, behind the bushes, behind the trees, behind the jungle, on the sea—everywhere possible where they were able to do it, in Baghdad. They tried their best to do it. One came after one hour, slaughtering the rooster. One came after two hours. One came after three hours. One at this time, one at another time. And only one was left. He didn’t come. And Maghrib came and they could not find him. And then the next day he came, and the rooster was in his hand, coming to Sayyidina Abdul Qadir Jilani. The rooster was still alive. He said, “All of your friends came, and they have slaughtered their roosters already. Why were you late? I asked you to hide yourself in a place where no one can see you slaughter, and come back to me. What happened to you?” He said, “O my master, you asked me to slaughter where no one could see me.” And no one can deny this story of Grandshaykh. He said, “I was… All the murids, as a rabitah, as a group of a chain or a rope, went together. And then they separated on their own. And then they came together. That’s rabitah, they go together and come together. They are his group, Sayyidina Abdul Qadir Jilani’s group. But every one went a different way, he reached out in his own way to Sayyidina Abdul Qadir Jilani. Because they are in the same group, but everyone is looking at their shaykh in a different way. They were in constant muraqabah to the shaykh. They were constantly looking—what he would do they would do. So that was a very highly inspired murid, and he was an authorized one. He said, “O my shaykh, I was looking, focusing, meditating, thinking.” How do they say in muraqabah, thinking is kufr? Or “Muraqabah, meditation, is kufr—you cannot do it except to Allah!”

Rabitah, you can do it to shaykh. Rabitah is a chain! Is a rope. All of you, you are there. Of course. That has nothing to do with muraqabah. But muraqabah is that you have to see how the discipline of the shaykh is. How he is doing, you do. It means, you are always in his presence. So what did he say?

And this is the answer.

He said, “O my shaykh! I was focusing and meditating, I went to the hill to slaughter the rooster where no one could see me. I saw you there. I went to the beach where no one could see me, I saw you there. I went to the forest, and with my meditation I saw you there with my heart, or with my focusing in my mind and my heart. Always you are present! Anywhere I went, I didn’t find an empty space where you were not there with me, and I am in your presence. So your presence is always with me, and from you I was able, through your presence, to reach the presence of Prophet (s), and reaching the presence of Allah (swt). So there was no place empty in this universe, in this world, that I could reach, that was empty of you, empty of Prophet (s), empty from Allah (swt). Wherever I direct my face, I was seeing you. Wherever I direct my face, I was feeling the presence of Prophet (s), wherever I direct my face, I was feeling the Presence of Allah (swt). So how could I slaughter the rooster? I was in continuous muraqabah, and you were there, everywhere. So I didn’t find any place empty. I didn’t find a place where you were not, or where Prophet (s) was not, or where Allah (swt) was not there.

This is Grandshaykh’s story of Sayyidina ‘Abdul Qadir Jilani, with his student, to slaughter a rooster in a place that no one is there. And the answer of the murid, he said, “You are my khalifa. You are the only one that understood what is the meaning of muraqabah and rabitah, may Allah support you. I am sending you as an authorized person, to give teaching around the world.

The third story of Grandshaykh for today is that he said one time, a murid of Sayyidina ‘Abdul Qadir Jilani (q) died. And this is Grandshaykh’s story, Sultanul Awliya, Sayyidi Shaykh Abdullah al-Fa’iz ad-Daghestani, and Sayyidina Shaykh Muhammad Nazim al-Haqqani. It is their story. It is not my story, or someone else’s story. It is Grandshaykh’s story. He said, “One time, one murid of Sayyidina Abdul Qadir Jilani died.” Sayyidina Azra’il came, took his soul, and went. They buried him. And the two angelsof questioning, Ankar and Nakir, came. Saints can see. They are not easy. They are strong. Allah gave them power. When Sayyidina Muhammad (s) was speaking in the fight of Badr, he was speaking to the unbelievers when they died, and they buried them, did you see what Allah promised you as Haqq? It means, “Did you see you are going to lose and go to Jahannam?” Sahaba said, “Ya Rasulallah, they will hear you?” You are seeing and can hear them? He said, “Yes. They can hear and they can see. They are seeing me and hearing me.” Saints are the inheritors of Prophet (s). If Prophet (s) gives them something, they will carry it. Sayyidina Abdul Qadir Jilani was one of the Sultans of Awliya.

So Ankar and Nakir came, the two angels of after-death, and wanted to ask questions of that man. Any question they ask, he says “’Abdul Qadir Jilani.” They ask, “Who is your Creator?” “’Abdul Qadir Jilani.” “What is your religion?” “’Abdul Qadir Jilani.” “What is your Holy Book?” “’Abdul Qadir Jilani.” To everything, he says, “’Abdul Qadir Jilani.” It means, “I am annihilated in ‘Abdul Qadir Jilani. Don’t ask me. Ask him. I was always, in dunya, in his presence, and in akhira, in his presence.” It means that presence… The first level is love (mahabbat), love of the shaykh, love of Prophet (s), love of Allah (swt). Then there is presence (hudur), presence of the Prophet (s), presence of the shaykh, then it reaches us to annihilation (fana) in Allah, in Prophet (s), and in the shaykh. So that presence, that muraqabah, that meditation, that he was not seeing except ‘Abdul Qadir Jilani. So how do you say that muraqabah is kufr? Or that muraqabah is shirk? “You cannot do muraqabah.”

Muraqabah—that murid was still in the first level of Hudur (Presence). He was seeing everything coming from his shaykh. This is the discipline of tariqa, obedience.

“Obey Allah, obey Prophet (s), and obey those in authority over you.” He will take you to Prophet (s). So when he was still in that level, after mahabbatullah, mahabbatul-Habib, mahabbatul-mashaykh, he reached the next level which is presence of the shaykh. Wherever he turned his face, he saw the shaykh. Like the other one with the rooster. He didn’t find a place empty from the shaykh. So he was seeing his shaykh. So now the shaykh has to answer Ankar and Nakir. He appeared there for Ankar and Nakir. He answered on his behalf. He said, “If you grind him, if you grind his body, and make it into pieces, and grind his blood, every drop of his blood and every cell of his body is going to say, ‘’Abdul Qadir Jilani.’” This is Grandshaykh’s story. It means that muraqabah filled him completely, but he had not yet been able to go to the second level, which is muraqabatu’ r-Rasul (s). So he was in the transition. And he died. So if he had been able to reach muraqabatu ’r-Rasul, he could have reached muraqabatullah, which is the goal—muraqabah with the Divine Presence. But the beginning has to be through the shaykh.

The vehicle, as Mawlana explained in one of his lectures recently, muraqabah has to be with the shaykh in the shaykh, and looking at the Shaykh, and he gave the example of a driver’s education car, where you have the real driver and a student driver. The driver has a steering wheel and has gas and brake and acceleration. The student has the same thing. So the student is driving, and the teacher is looking, directing him. And if the student is making a mistake, he is looking at his teacher who corrects him. So he is in continuous muraqabah, continuous meditation with the shaykh and he is driving, with the driver and he is driving, with the teacher and he is driving. So if he makes a mistake, the Shaykh pulls him up quickly.

So that murid was fully in the presence of ‘Abdul Qadir Jilani—no answer for him. He cannot answer, what can he say? He has already been taken, possessed—not possessed by jinn, but dressed with that reality of presence. There is no way out of it now, until he goes to the presence of Prophet (s) and the Presence of Allah, but his time of death came before he reached that. He reached it later, in the grave.

Always rabitah has to be to the shaykh, always muraqabah has to be to the shaykh. Rabitah is always to the shaykh because you are in his chain. And then he takes you and puts you in the chain of Prophet (s), or the rope of Prophet (s), and Prophet (s) puts you in the rope of Allah where he says,

اللّهِ جَمِيعًا وَلاَ تَفَرَّقُواْ

wa’tasimu bi hablillahi jami’an wa laa tafarraqu, – “hold tight to the rope of Allah, and don’t separate”… (3:103)

You will reach the final destination. Muraqabah is the love of Allah, love of Prophet (s). That is the way, what you have to do. Rabitah is to attach yourself to the shaykh, to the Prophet (s), to Allah by taking that initiation. Like appointing an ‘amir. If you are three, Prophet (s) said, “Appoint one `amir on you.” It means, connect with that ‘amir, and listen to what he says. That is finished. We took his hand, we made initiation, we are in his group. That is rabitah.

But muraqabah is how you are going to follow a certain method in your lifetime in order to discipline yourself and learn the characteristics and good behavior and characteristics of the shaykh. Through muraqabah—Sahaba used to look at Prophet (s) and try to follow in his footsteps. And Allah said

ذُنُوبَكُمْ وَاللّهُ غَفُورٌ رَّحِيمٌ

In kuntum tuhibboonallah, fattabi’oonee yuhbibkumullah wa yaghfir lakum dhunoobakum wallahu ghafoorun raheem – “if you really love Allah follow me, Allah will love you and forgive you your sins: For Allah is Oft-Forgiving, Most Merciful.” [3:31]

So muraqabah is love. You really love Allah, follow my footsteps to Muhammad (s), Allah will love you. So the muraqabah is to follow the footsteps of Prophet (s), which also means the footsteps of the inheritors of Prophet (s). So when you look, it takes you first to love, mahabbatullah, the love of Prophet (s), love of the Shaykh. Then it takes you to a higher level: Presence of the Shaykh, Presence of the Prophet (s), Presence of Allah. Then it takes you to a yet higher level: Annihilation in the Shaykh, Annihilation in the Prophet (s), Annihilation in Allah (swt). Those are the three levels, which go together, from the first level to the second to the third.

And they are parallel to ‘Ilmu ’l-yaqeen, ‘Aynu ’l-Yaqeen, Haqqu ’l-Yaqeen. Mahabba gives you ‘ilm, Hudur gives you ‘Aynu ’l-Yaqeen, and Annihilation (Fana) gives you Haqqu ’l-Yaqeen. With Mahabba, you can hear. ‘Ilmu ’l-yaqeen, knowledge comes to you by hearing. Hudur means you are in the presence of the shaykh, it means you are in muraqabah, you are looking—vision. And that’s why it gives you ‘Aynu ’l-yaqeen, the reality of seeing. The second level on the parallel side. The third level of Annihilation is paralleled by Haqqu ’l-Yaqeen, the reality of seeing, now. You have the knowledge, you have the vision, then it gives you the truth, the real truth.

So this is the way of muraqabah. It has to guide you through your journey of Gnosticism. You cannot say, “No, there is no muraqabah. Or muraqabah is kufr.” Then you change your mind to say, “Muraqabah is allowed to the shaykh but not allowed to this or to that.” You are every day jumping like the scholars of today. One day they give a fatwa that this issue is okay, and the next day they change the fatwa because they see their regime saying, “No, change it now!” For politicians your fatwa was not okay so you change it. You change your fatwa so that you can hold your chair. So the ‘ulama begin to change their fatwa. It’s like a chameleon. One day changing one fatwa, the next day changing to a different fatwa. In tariqa you cannot play that. Tariqa is straightforward. You say the truth!

وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا

Wa qul ja’ al-Haqq, wa zahaqal baatilu, innal baatila kaana zahooqa. “Say truth came and falsehood vanished; for Falsehood is (by its nature) bound to perish.” [17:81]

You cannot stand for falsehood and make a fatwa for falsehood. So go back to your conscience. Go back to your heart. You are not—if you are really saying that we are followers of Mawlana Shaykh, and representative of Mawlana Shaykh, we have to go back to our real personality, not to play like a windmill, as the wind moves so does the windmill, or like a boat in the sea, sailing wherever the wind moves it goes along—like poetry says, “the wind moves the boat as it likes.”

Tajri riyahu bimaa laa tashtahi sufunu.

Don’t let the wind take you from one place to another in order to give a false excuse or a false interpretation of what happened.

You have to be a faithful follower. If it is true, you keep the truth. If it is not true, you keep the truth. And you know best, as murids of Mawlana Shaykh, all of us know best that muraqabah is a very important teaching in Islam and Prophetic medicine.

May Allah forgive us.

Wa min Allahi ’t-Tawfiq bi hurmati ’l-Fatiha.

Thursday, July 20, 2006

Sohbet from 9.7.06 Islam means to surrender to the Lord of Heavens

X, you are understanding, what I am saying?...Congratulations!?All of you also, you are understanding?... Subhanallahi-l Aliyu-l Azim!

Destur, ya Sayyidi, ya Sultanu-l AnbiyaMeded, ya Rijalallah!
Audhu bi-llahi mina shaytani rajimBismillahir Rahmanir Rahim.
Every movement, every acting must be for the honour of our Lord AllahAlmighty! This is a meeting - for whom we are coming and meeting here? Idon't think that it is a meeting for Dunya, no! Everywher e you can findmeetings; meetings that means: people crowding?
May Allah forgive us! We are trying to work for Allah Almighty!Meded, ya Sultanu-l Awliya
Half of these people they are sitting in front of that shaytan box,computer, putting here also. X., look to me!...From where you are comingto make me (to shout)?... I am (saying about a) very important pointnow, just I lost it! Two times making me to call ! X., X., for whatthis? I lost now? Half of Dunya (is) just occupied for (the) moneymarket - selling and buying. Just I was gaining one million, making meto lose it! From where you are coming? Shaitan person!??
How are you, our attenders? I hope that they are making me to addressto you truly, because truth (is) gaining true ones honouring andtrustworthy people they are going to be dressed Heavenly honourdressing. X., you are understanding?... Everyone?... That is ourbusiness. Whole people (are) going to be business people. Everyone (is)running to be a business man, everyone (is) running to collectsomething that it is never going to be for him. It is true or not?...
Here we are sitting; the Lord of Heavens (is) making ourselves to bethrough this meeting. I don't think that people (are) coming to hear orto learn something about their business, no. I don't think that anyone(is) coming here for earning money, no. But people (are) running andcoming from long distances, they are coming here, because our souls areso thirsty and hungry; (they are) asking something. As a person (whois) traveling through (the) desert (is) asking (to find) an oasis. Ifhe is finding an oasis, he is going to reach (safety) and he hopes thathe may save himself (by) reaching to an oasis.
Sometimes people are traveling through (a) dessert, but sometimes theyare going to be cheated by desert mirages: they are thinking that thereis an oasis there, or water there, (a) spring (is) there, because fromfar away they are seeing (something) that (looks) like water waves,(and they are) running and reaching and finding- nothing.
Really man that they have been granted an honour from their Creator,(the) Lord of Creation: they have been granted a will, willpower, thereis another word instead of "will" (but) they are like a person (who is)missing something that he lost it and they are running to find thatlost treasure, lost diamond, lost ruby, (or) lost emerald of himselfand (he is) running around. This (is) just granted to everyone from ourLord Almighty Allah: Man (is) always asking to reach to something. Butreally they are not understanding, what they are asking (for). Andalways shaytan (is) coming in front of them and (is) saying to them:"Follow me, follow me, follow me! I am guiding you on your disappearedtreasure! I am that treasurer for you, follow me I shall take you tothat valuable treasure that belongs to you and you lost it. Follow me,follow me!"
This is just a Heavenly grant for everyone; everyone (is) askingsomething, only their targets (are) going to be changed and shaytan(is) making them to be wrong, to run on a wrong direction, not to findtheir treasure. But it is a grant for everyone. Everyone (is) askingsomething and shaytan (is) making them (to think) that what you areasking, it is a material aspect. But material aspects - just (the) wholeworld (is) full (with it), full house.
Even they may be living in a huge palace, everything (is) excellent oreverything (is) magnificent, but yet he is sitting (like this), notlooking (to) that walls and furniture in it and (he is) sitting on histhrone and (he is) saying, someone (is) saying through himself: "O man,that is not your treasury that you are running after it, no!"
Once, at the time of Harun ar Rashid - (he was) one of (the) mostmagnificent caliphs and Emir and Malik and Sultan for (the) IslamicWorld that (the) whole Non-Muslim world (was) trembling from him - (hewas) just a magnificent one, (a) powerful one, supported also byHeavenly Support, but he had not really prepared himself to reach tothat Heavenly Support?
He was once asking to reach Hijaz, for pilgrimage, and he was gettingout from Baghdad that Baghdad (was the) most important capital on earth(at) that time. Baghdad - I am asking from Allah Almighty to give asafety and good understanding and mercy and respect to those peoplethat they are killing themselves! Baghdad is not going to be forEastern people or Western people!?
Just (Baghdad at that time was) surrounded by walls, "sur", and (the)caliph was getting out on his way to Hijaz, for making Hajj, by (with)pilgrims he was moving. Just he came out from (the) city and out of"sur," out of (the) walls, always children were playing, in emptyareas, lands there, they were playing. And when he was getting out and(he was) looking around, he saw children playing, but among themselvesthere was one person (that) he is not, his looking was not (that of) achild and he (the caliph) was asking his "Nadim," who is always going tobe with Sultans presence. He (The Sultan) was speaking to him and hewas speaking to (the) Sultan, giving to him (something); when he (theSultan) was sad, making him to be happy, such a person, he was saying:"O my Grandwazir, who is that one? I am understanding there is so manychildren, they are playing, (but that person there) -" and children alsothey were out of walls to make caliph to say to them (to the pilgrimsfarewell): "Go safely and come safely and happily," and they were alsoriding on canes, bamboo, they were making, sitting on it and running.And he saw that that person also was running, - "Who is that one?"
(The) Grandwazir (was) saying: "O your Majesty, that is your brotherBahlul." "Please go and bring him to me. But don't force him; make himto come with his will, happily to come. Don't disturb him. If he is notcoming, don't bring him by force!" And that Cavus, Sergeant, (was)running and saying: "O Bahlul!" (He was looking.) "For what you arecoming?" "(The) caliph (is) asking for you, to see you. Please accepthis order and come to him, because he likes to meet you." And he said:"But I don‘t like to meet him." "But he is Ulu-l Amr, he is Sultan; if(the) Sultan (is) ordering (something), we must be obedient." And hewas coming on his 'horse'. Sultans horse (was) like this and he was on(the) bamboo (cane), also making like this. "For what you are callingme, ya Khalifatu-l Muslimin, Amiru-l Muminin?" "O Bahlul, I was askingfrom you an advice; an advice that makes me through my way, (that) helpsme, because we are going to (the) holiest place on earth, (the) Houseof Lord, I am going to visit. Perhaps your advice helps me, to be therein a good position, not to make my Lord to be angry with me, (but) tomake Him happy with me."
Then (Bahlul was) standing up on his bamboo, leaving (it) there,standing and saying: "O ya Harun, ya Harun! That is their graves (and)that is their palaces!" Nothing else.
He was showing that (these are the) graves of their fathers and theirgrandfather; (their) tombs, under domes. "That is their tombs and thisis their palaces. And you also (are) on their ways." Don't say, (it)means, that "These palaces (are) for me," no! Before you your father,before him (his) grandfather, before him (his) great grandfather, theywere (also) saying that "These palaces (are) for us." But (then it was)coming a day (that they) may be taken away from their palaces. Theywere saying: "That is my palace" and they have been brought to thatdomes, (and now) they are lying there.? And that (Bahlul) with hisstick (was) making (like this), (with his) bamboo and running(away). Crying; (the) caliph (was) crying.
Sometimes I am hearing that for cars there is a balance and they aresaying: "We must take our car to make, to correct its balance." I amsaying: "You can't do it?" "No, (it) must be some specialist to makethat balance." If a car needs a specialist to be on its real balance,what about for you, o mankind? (A) car, it needs a specialist forcorrecting its balance, (and) you, you are not in need (of) someone foryour (inner) balance. Now 21st century people (are) saying that: "Weare not in need." Balance - (the one) who (is) correcting (the inner)balance of mankind, (he is) coming from Heavens, not from earth!Prophets are specialists for (the) balance of mankind. If you aresurrendering to them, they are correcting your balance.
People (are) saying to me: "O Sheikh, we are asking to be in your way,(the) Sufi-way, without being Muslim." "Why you are coming to me? Youare teaching me or coming to learn from me? What is this to say? Youknow what is Islam?" I may ask to (the) Pope, to (the) Patriarch,anyone: "You know the meaning of (the word) 'Islam' or not?"
(There are) so many good dressing and heavy dressing people withornaments, with their golden crowns - I may ask to them: "What is themeaning of 'Islam' " They are saying: "Islam, we are not accepting.""But you are not knowing the meaning of Islam, (so) how you are sayingyou are not accepting? Which thing you are not accepting and refusing?Which thing? Islam - I may say to you - Islam means: to surrender (to)the Lord of Heavens. You surrendered or not? If (you are) surrendering,you are Muslim also, no Christianity, no Judaism, no this no that. No!"
Yaqub - alayhi salam - he was dying, he was not dying, passing, (also) he was notpassing, (but) he was reaching to Heavens, his pure soul; he was ready,he had been called to go up, his pure soul, and (he was) collecting hischildren (and he was asking them): "O my sons, what are you going to doafter me? Say to me!" And they were saying: "We are keeping your wayand (the way of) your grandfathers, your ancestors ways; we are goingto follow them and to be Muslims. We are surrendering to your Lord andHis Heavenly Orders and Commands. We are going to be Muslims,surrendered!"
People (are) knowing nothing about religions! If they are not saying tome the meaning of Islam, they are following only Shaitan, not followingHeavenly Commands that reached to people through Prophets from the lineof Sayyidina Abraham - alayhi salam!
Ya hasrata; (it is) so sorrowful for mankind that they are notunderstanding Islam! They are saying: "We are not Muslim. (We are)accepting Sufi-ways, but we are not accepting Islam."
Ya Hu, (in) Islam (are) coming Prophets to correct your balance! Thatis their importance, (their) muhimma; (their) mission and importance:to correct nations' balance. As a nation or individually and commonly.21st century people (are) never understanding! They are saying that:"We are not in need (of) a Heavenly Balance." You, what you areknowing? You created yourself? Look - (the) whole world (is) justfalling in endless problems, endless 'zulm', oppression, (into)countless miseries, and they are in troubles, endless troubles, theyare not knowing how they are going to save themselves. (N)eitherEngland, (nor) Russia, Japan, China, Americans, Arabs, Turks - all ofthem they are never knowing, how they are saving themselves.
I am sorry to say that Muslim countries (also) they are notsurrendering to Allah to say, to ask: "Send us s (a) balance, balancingour people." They are saying: "No, (a) Heavenly (Balance) we are notasking; we are following Western countries, we are democratical." Turks,Arabs, Pakistan people - most important, (saying:) "We are most Muslim" -they are running after democracy! This word you find in Islam? To bringfrom (the) mountains (a) shepherd, (to bring someone) from (the)bazar, (from the) market, or (someone) from (the) army or frombusiness people, or doctors, or advocates and making a very strangecollection there. (The) shepherd (is) never understanding what (the)doctor (is) saying; (the) doctor (is) never understanding what (the)engineer (is) saying; (the) engineer (is) never understanding what(the) pharmacist (is) saying - what is that? They are going to be likezoo garden people!
Once there was a new trend... At the beginning of last century there wasa country (that) they were collecting people, electing people andbringing (them). Look, they were (making the) first 'ijtima', (thefirst) meeting, and (then the) second and (the) third, (and) peoplemostly (they) were not understanding. The chairman (was) saying that:"We are, O our very respected people", hmmm, "We are bringing a new lawto your presence. (We are) bringing (it) to you, to say yes or not."One (person there was) sitting like X., like this, sitting there,sleeping, and when he was informed that: "Look, (there is a) new law,we are now voting", (he was) looking, "Wake up!" "What happened?Happened something?" "Our chairman (is) bringing a new law that we maysay yes or not." That time everyone must say "yes", (to say) "no", itis forbidden. Whole people must say "yes".
Then (there were) coming different parties. Coming and saying some ofthem: "No, we are not accepting." First (in) democracy (it was the rulethat): "We must say 'yes' ", if not saying ('yes'), (the) second day(you are) under (the) guillotine. Where is French people?... Makingunder guillotine, finish. No one can say 'no'. Therefore - "Wake up, Obrother!" "What happened? Fire? Or (the) enemy (is) coming? (There isa) jet plane coming?" "No, no, there is now a voting; (the) government(is) asking to make a port", for example, we may say, making a portthrough Sham or (through) Homs. He is saying: "Just they are askingnow?" "Yes, (they are) asking now. When he is saying, you must say.""O people, we are intending to make a big port through Homs! Are youhappy to say 'yes' ?" "Yes Sir!" all of them (are saying 'yes'). (Butthat one is) saying: "O brother, where it was that port (going to be)?(In) Homs? (There is) no sea there. It is through (the) dessert!""Don't speak too much, say only yes!" This is democracy!
Now people (are) getting fed up from that shaytanic ways; they aregetting (to be) disobedient to governments. Everywhere they arestanding (up) and (they are) rushing on governments and saying: "We arenot accepting this, we are not accepting that", everyone (is) coming(and) saying 'No', because (there is) no balance for governments. Theyrefused (the) Heavenly Balance and (they are) using (the) shaytanicbalance and now people (are) also understanding that their governments(there is) no balance for them and they are coming, standing up andgetting angry, making troubles.
And till they are going to accept (the) Heavenly Balance, humanity (is)going to finish, killing each other. That (one is) making missiles,that (one is) making another thing for killing each other. And AllahAlmighty (is) never ordering to kill each other! Allah Almighty (is)asking a happy life for His servants, but (the) shaytanic teaching (is)making mankind to be enemies to each other and to fall in(to) anendless troubles and miseries area, (so that) they (are) never going tobe able to save themselves.
O people, you must understand that we are in need (of) a balance, and(the) whole world just lost their balance; they can't be able to bringtheir balance, except (by) accepting (the) Heavenly one who should comeand making, correcting (the) balance of (the) nations!
May Allah forgive me and bless you, for the honour of the most honouredone through balance, who (is) correcting balances, (the) most honoredone, Sayyidina Muhammad sallaLlahu alayhi wa sallam, Fatiha.
This is important. If they are not looking to what is coming from up,they are all going to be finished, not one is going to remain. It is notsomething that I am preparing.
One balance - people they are asking this to declare to whole nations;through East and West everyone must listen (to) this association thatwe are addressing to whole mankind. If not - we have another kind (of)power to take them away that they can't expect, how it happened!Because Heavenly ones (are) so powerful! I am nothing, something (is)something. Sometimes I am something! Now I am nothing, zero, but whencoming One with me, I have power! I don't care (if the) whole world(is) rushing on me, I don't care! Now, therefore, we are giving somethingfrom reality for understanding. If not, they should be taken away!
Astaghfirullah, Fatiha!

Al-Fathhu Traditional Learning Centre New Classes and Updates

Ramadan and You
In preparation for the Blessed month of Ramadan, this session Inshallah will provide an informative overview of the general rulings of Fasting. There will also be time for students to clarify their fiqh questions with the teacher.
The Teacher
Ustd. Leyaket Ali, is an Imam and an executive officer with Al-Mu'mineen Mosque. He is also a Naib Qadi or Assistant Registrar of the Muslim Marriages in SIngapore.He has graduated from the internationally acclaimed traditional Islamic school in Rubat, Tarim, Yemen. He also studied under the tutelage of renowned scholars in Singapore, Indonesia & Yemen who include Habib Salim As-Shateri.
Admission is Free All are Welcome.
Al-Fathhu Traditional Learning Centre 19 A Bali Lane 8.00 pm/ 28 July 06 Friday
Muhsin 91380014
Tajweed - Qur'anic Recitation
An introduction to the essential rules of Qur'anic recitation. In this course Brother Abdul Shakur will assist the students in refining their pronunciation and proper recitation of the Holy Qur'an Inshallah. Prerequisite: Students must already know how to read Qur'an/Arabic.
The Teacher
Brother Abdul Shakur Hadi, studied Arabic and Islamic Studies in Abu Nour Institute in Damascus, Syria for 2 years.He also studied with some scholars in Damascus. Which includes Shaykh `Adnan Kabbani, Shaykh Gibril Haddad, Shaykh Samer al-Nass, and Shaykh Muhammad al-Kilani. He is currently continuing Talaqqi and Qira'at of the Qur'an with Ustadh Afandi Amat in Singapore.
Al-Fathhu Traditional Learning Centre 19 A Bali Lane 8.00pm- 9.30pm/ 26 July Every Wednesday and Saturday
Two Months course$80 per month.
Muhsin 91380014
Welcoming Rejab and Sha'ban
This session Sheykh Mohd Ibrahim will share with us about being in the blessed month of Rejab and Sha'ban
Admission is free. All are welcome.
Al-Fathhu Traditional Learning Centre 19A Bali Lane8.30 pm 14 August 2006.
Muhsin 91380014
Blossoming in Ramadan
True fasting is when our heart blossoms. This is the month that we must strive to be the closest we can with our Lord. In this session Sheykh Mohd Ibrahim will plant seeds of wisdoms in our hearts for it to blossom Inshallah. So join us in the garden of Living Knowledge.
About The Teacher
Sheykh Mohd. Ibrahim Mohd. Kassim, is a recognisedIslamic religious teacher, fluent in English, Malay, Arabic, Tamil and Urdu. He teaches Fiqh, Tasawuf, Tafsir and Hajj courses atvarious institutions and mosques in Singapore. He is a MUIS-accredited Imam and Khatib.He is also an Arbitrator at the Shariah Court ofSingapore and Naib Qadi or Assistant Registrar of Muslim Marriages. Sheykh Mohd Ibrahim is also part of the Religious Rehab Group. He is the founder and principal of Al-FathhuTraditional Learning Centre (Singapore).
Admission is Free. All are welcome.
Al-Fathhu Traditional Learning Centre 19A Bali Lane8.30 pm 14 August 2006.
Muhsin 91380014
On going Classes
Classical Islamic Text Series: Beginning Of Guidance (Bidayatul Hidayah)
Every Sundays 12.30 pm - 2.30 pm with Sheikh Ismail Al-Khatib

For Registration and Information E-mail:
Muhsin 91380014
information from

Wednesday, July 12, 2006

Journey to Ihsan Conference

Back, gone, and back again

I've been gone for a good while but he's back. Will put in more in the coming days. He's been in a daze lately, so hope you guys don't mind.

Monday, May 15, 2006

Salawat Nariyyah/Tafrijiyyah

A good friend of mine came up to me on MSN and asked me about the Salawat Nariyyah/Tafrijiyyah. She saw on a website that said its meaning is bid'ah. I never really got what the website was or what was mentioned, but I believe its another of those anti-Sufis. She thought why were there no one to counter them, but I told her they're just too many out there. So she requested that put up an explanation of the meaning of the Salawat somewhere in the web, and I've decided to put it here.

(This is not meant to be authoritative, any input to the meanings is appreciated. I have reworded the explanation here from the chat module.)

The Salawat Nariyyah/Tafrijiyyah has been around for at least 300 years in the Muslim tradition. Chiefly, it is closely associated with the Chishti Order of Sufis and is widely practiced by them daily and by many Sunni Muslims worldwide. If anyone has wishes to be fulfilled, he would recite it 4444 times as prescribed by the Sufi shaykhs of the Chishti Order.

Salawat is an obligation to Muslims as a noble salutation to the Chief of Creation, Sayyidina Muhammad s.a.w. When we make a salawat upon the Prophet s.a.w., we always recite "Allahumma Salli 'ala Muhammad", meaning "O Allah send peace and blessings upon Muhammad". So that means its not us who make salawat, but Allah is the one who makes it, absolute. Who are we to send our peace and blessings upon Muhammad s.a.w.? This confirms the verse which means "Verily Allah and His Angels send their prayers and salutations upon The Prophet. O You who believe, send prayers and peace upon him with a bounteous and beautiful salutation!" The order is for us, believers, but it is Allah who will pray upon him for us. So Salawat is as much a du'a as it is a salutation of the highest order.

Its Meaning
Allahumma salli salaatan kaamilatan
wa sallim salaaman taamman 'ala sayyidina Muhammadin alladhi tanhallu bihil 'uqod, wa tanfariju bihil qurob, wa tuqdo bihil hawaaiju, wa tunaalu bihir ragha`ib, wa husnul khawaatiim, wa yustasqal ghamaam, biwajhihil karim, wa 'ala aalihi wa sahbihi fi kulli lamhatin wa nafasim bi'adadi kulli ma'lumin lak.

"O Allah! Send Your prayers the Salawat of perfect salutations and send Peace of complete fullness upon our Master Muhammad, with whom ceases all that binds, and ends all sadness, and fulfills all wishes, and attains all desires, and ends with goodness, and the pouring of rain, by his generous countenance, and upon his Family and his Companions, as much as every blink of an eye and every breath that is made that is in Your Knowledge."

What these all mean?
The Prophet s.a.w. is Rahmah, he brings Mercy, he brings love, he is Protector, and Comforter; these are amongst his numerous names. What he brings to his Ummah cannot put them into difficulty, for that is against his noble characteristic. That is why the Salawat invokes Allah for blessings by recalling the subtleties of the Prophet's s.a.w. sublime and holy character, that for his sake alone we send our salutations and wish for our needs be fulfilled.

Prophet Muhammad s.a.w. is Master, "Mawlana", because he is Chief of creation, Master of creation, Prince of Prophets, Highest of creation, the one sent as Mercy to all the Universes. Allah is "Absolute Mawlana" in the sense that He is Creater, Sustainer, Cherisher, Giving life and death, and to Him alone we worship and fulfill our servanthood. But he bestows His Grace and Love to His creation by sending His mirror, Prophet Muhammad s.a.w. as a reflection of His Divinely Majesty, one who holds the Key to the secrets of all creation from beginning to the end. For that, we mention the Prophet s.a.w. as "Mawlana", Our Master, because he represents the Key of our Reality in this existence to the Door of the Divinely Grace, Allah 'Azza wa Jall.

The Prophet s.a.w. taught us how to make du'a to Allah, that in the beginning and the end of du'a we must mention the Salawat. Unless we recite it in our du'a, it will not be accepted. The Salawat thus is interceding for us to Allah Almighty by the love and grace of the Prophet s.a.w. and for His Beloved's sake only we beseech Allah for succour in this world and the next. The Prophet s.a.w. is Bashir, bringer of glad tidings, Wali, a witness unto us, Shafi', intercessor, and through him we are blessed with Islam and correct guidance to our Lord Most High. We call upon Allah Almighty to make Salawat upon His Beloved by his names and noble attributes, which makes our salutation more perfect and beautiful.

As mentioned above, everything the Prophet s.a.w. brings from Allah reflects his noble station of Mercy to all the Universes "Rahmatan lil 'Alamin". Hence, whatever the Prophet s.a.w. brings to us from beginning till the end cannot but bring goodness. That is why we invoke for everything to end with goodness, from sickness, life, wealth, family, death, even trials and tribulations.

Rain is brought down to earth as mercy. It is water that brings life to man and nature. Allah brings down rain as an order to His Angels to perform. However, Angels were not created only that they are subservient to the commands of the Prophet s.a.w. So rain is brought down as a mirror of the Prophet's s.a.w. mercy and generosity, as reflected in the salawat "by his generous countenance". One of the Prophet's names include Rahim, Merciful, and Karim, Generous. We have seen from his Sirah how his Generosity is boundless and unmatched! To invoke the Prophet's generous countenance is an sign of reverence and gratitude with regards Allah's own Generosity towards His Beloved s.a.w. Rain is a sign of that Generosity.

The Salawat invokes peace and blessings upon the Prophet's Family and Companions. This is a sign of love and respect as the Prophet s.a.w. says "None of you is a believer unless and until he loves me and my family more than he loves his own self and his own family". It is obligatory upon Muslims to show love and reverence to the Family of the Prophet - Ahl al-Bayt - for they truely are of a noble and honoured lineage. The Prophet s.a.w. also says, "My Companions are like stars in the sky. From whichever one you follow surely you will be guided". This means his Companions are also his chosen amongst his Community, and that they are a holy and noble people.

The Salawat we make upon the Prophet is bountiful and has tremendous goodness for us in the end. For every salawat we make, Allah gives 10 salawat to us! The Salawat of the Angels upon us are their du'a to Allah that the Lord Almighty will forgive our sins. But Allah Almighty's Salawat upon us, even if only one, outshines that because His Salawat upon His creation brings not only forgiveness, but neverending blessings and bliss! That is why the Salawat invokes Allah Almighty that the quantity of the Salawat, for each that one recites, accounts to the number of "blinks of an eye" and that "of every breath that is made", whether by human beings, or any other creation between the heavens and the earth, from beginning till the end. Surely, such numbers are beyond our fathoming! It is a knowledge that lies with Allah Almighty alone.

The Dervish Returns!

After so many days of absence, the Superdervish Returns to action!

Albeit, he has to apologise first.... to Mawlana Shaykh Nazim having anything posted on his birthday...urgh!

Please forgive me, Mawlana! You are everything to me!

Monday, April 03, 2006

Let's Celebrate The Prophet!

Let's Celebrate The Prophet! (upon him be peace)


Purple is the colour of the Holy Prophet's (s.a.w.) noble cloak in the Divine Presence.

Position of Prophet Muhammad (pbuh) on the Last Day

The Last of the Prophets, Sayyidina Muhammad, Peace be Upon Him, is the most humble person of all mankind; no one can attain to his humbleness in the Divine Presence. Humility is the most beloved attribute of mankind in the eyes of Allah Almighty. To whatever extent we can be humble just so much is our Lord raising us higher; as much as a person is proud in front of his Lord, that much his Lord will debase him.

Allah Almighty raised His Beloved Muhammad to the highest ranks in the Divine Presence and entrusted him with the distribution of ranks to all mankind according to their need. The ranks of the various Propphets and Saints have been divided up and bestowed by Muhammad, and also, for believers in general, their ranks of faith (Iman) have been given by him. Allah Almighty has deputized the Prophet Muhammad to judge every creature, but he is never judging beyond that authority - that authority may extend to every creature but Allah Almighty is the Judge of Judges and He holds in His Hand judgment for all creatures including Muhammad. Grandsheikh was saying that Allah Almighty may open up to His Prophet the reality of being judge for all creatures on the Last Day. He will give to him authority to be judge for all people gathering on the Last Day in the Divine Presence. On that day, the Prophet's authority for judgment will appear. To know this is enough to know the honor belonging to our Prophet, who said in a hadith: "On that day Adam and all the Prophets will be under my flag. I am not saying this from pride, but only to inform you so you may believe in what my Lord is giving me on the Last Day; on that day all Prophets will be under my flag by the order of Allah Almighty, and by His command I am informing you so that you may know every one's rank in the Divine Presence."

When Adam's soul was first blown into him, he looked up to the throne of Allah; later, when he sinned in Paradise and Allah Almighty sent him to Earth, he asked his Lord, "Oh my Lord, for the sake of Muhammad, forgive me." Allah Almighty asked him, "Oh Adam, how did you know Muhammad when yet he is not created?" "Oh my Lord, when my soul entered my body and I first opened my eyes, I looked to Your throne, where I saw written, "There is no god but Allah, and Muhammad is His Messenger" (La ilaha illallah, Muhammadun Rasulullah), and so I know that he must be the most beloved person to You Almighty and the most honorable of creatures that his name may be thus written alongside Yours. Allah Almighty answered Adam, "Yes, you are right, he is My beloved, and is so respectable in My sight that I created the whole Universe for his sake; if you ask Me for forgiveness for his sake, I shaIl forgive you and shall be merciful with your sons as well."

Allah Almighty will give authority to Muhammad on the Last Day. On that day Allah will judge everyone, and when He is finished with His judgment He will call Muhammad to the most praised station (al-Maqam-ul-Mahmood), which no one else can reach. Allah Almighty shall say, "Ask, and whatever you want shall be granted to you, for these people are now subject to your judgment." This is the meaning of the Qur'anic saying that Muhammad was not sent but as a mercy to the worlds.

- Mawlana Sheikh Nazim Haqqani
(taken from Mercy Oceans Hidden Treasures)