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.

The Story of How Shaykh Hisham Kissed the Threshold of Prophet Muhammad

Mawlana Shaykh Hisham Kabbani | Friday, Oct 24, 2008 | Chicago, IL US

Introduction by Imam Haqqani

I think that Allah gave us baraka and blessings that fadilat ash-shaykh `Abdus Sattar Khan and fadilat ash-shaykh Shaykh Muhammad Hisham Kabbani we will get the baraka. I have been asking the Shaykh to come for long time and alhamdulillah that day is here.

Shaykh `Abdus-Sattar Khan

Qad qaala Allah swt b`ad Audhu billah min ash-shaytan ir-rajeem Bismillahi 'r-Rahmani 'r-Raheem ya ayyuhalladheena aamanoo ittaqoollah wa koonoo ma` as-sadiqeen

[speech in Urdu]

Shaykh Jamaluddin

I did not come to here speak my only intention to come here was to hear Shaykh Hisham speak.

My first meeting with Shaykh Hisham was in Madinat al-Munawwarah and he was there at the grave of Sayyida Fatima az-Zahra, and he was praying there and I was watching him and he was praying for so long, I don’t know what kind of supplications he was making, for 45 minutes and after that I went and kissed his hand.

I am not a great orator, Allahuma innee asa’luka bi sirri Abu Bakr as-Siddiq…

Fadilat ash-shaykh Hazrat Kabbani sahib is a well known shaykh and well-known scholar, may Allah bless him and we are so proud that shaykh is here and I don’t have to say anything because everyone is aware of that.

Shaykh Muhammad Hisham Kabbani

After your permission.

As-salama layaikum wa rahmatullahi wa barakutuh.

Bismillahi 'r-Rahmani 'r-Raheem alhamdulilahi rabbi’l-`alameen was-salaat was-salaam ala sayyid al mursaleen … wa nashadu an la ilah ila-Allah wa nashadu anna Sayyidina Muhammad (s) …khatim ar-rusul sayyid al-bashr, rasuli rabbi’l-`alameen.







I don’t know from where I begin. May Allah bless Husayn Haqqani we are very happy we are here in this place that he opened with a lot of difficulties but this is a place for Ahl as-Sunnah wal-Jama`at.

And I asked for a title of what to speak and he said, "spirituality in Islam” and in front of Mawlana Abdus Sattar Khan I feel I have nothing to say and he is a role model for everyone to follow and brother Jamaluddin he brought a story that is many, many years behind.

And I will bring the story from the beginning.

That is one day I was in Jeddah and I decide to visit, because every Friday and Thursday I used to go to Madinat al-Munawwara to pray there as I was most of the time living there. So one day I was going and to the house I received a call form my Shaykh who is Cyprus and many of you know him and especially Shaykh Abdus Sattar Khan he is Mawlana Shaykh Muhammad Nazim al-Haqqani. He said, "Where are you going?” if there is permission I am going to visit the Prophet (s). He said, "Kiss his threshold for me.” And when someone says something like that to you what do you say, "Especially your shaykh. But your mind begins to think, “How am I going to do that with all these barriers and guards? It is impossible.”

So I went and I said it yesterday and I repeat it today: that when the Prophet (s) went into Isra and Mi’raj - and this is problem many of us are facing today and the answer comes with this story, and this is the meaning of spirituality. Spirituality is not something you hav to do but it is something besides charity and fasting and prayer and hajj but it is the way to reach the maqam al-ihsan that Mawlana Abdus Sattar quoted the hadith of Sayyidina `Umar (r) to reach state of Ihsan, you have to do the five pillars of Islam and accept the 6 pillars of iman and how to reach the state of Ihsan. And especially that is very complex and difficult to something you say I will go to that station by myself and then find oneself turning in circles. You must have guide. And if you seek out you will find the guides. Saints. And all saints are brothers and all of them love each other. I am not speaking about false saints but I am speaking about real saints that give their lives for their students.

So that time I went and that time I was driving 150, 160 km./hour about 120 miles per hour in order to reach quickly. Because he said, "go and kiss the threshold of the Prophet (s). There must be an opening. So I reached there safely and quickly by baraka of the Prophet (s). And I have to take a shower and go that holy place that Allah made piece of Paradise. The holy grave of the Prophet (s). The mistake we all make when we go to the Muwajaha, the holy place of Paradise I don’t like to say grave it is heavy on my heart to say “grave”; it is qata`n min al-jannah a piece of Paradise. So when you pass by a Paradise in this world what do you do? You stay as long as you can, you don’t want to go out.

So when we visit the Prophet (s), it is adab to stand as much as we can in his presence even not making du`a but only standing there trying to connect our heart with his heart. In a way that taffakur sa`atin khayran min ibaadati saba`een sunnah. That is for one hour when you are contemplating by yourself. How do you think it is when in presence of the Prophet (s)?

Everyone when passing there might stand 5 minutes, 7 minutes, 10 minutes and then go. Some might stand more and more and more and depends on how much they are in that connection. So in the guidance of our shuyukh we have visited the Prophet (s) with Mawlana Shaykh Nazim many times and may Allah give him long life and give long life to Mawlana Abdus Sattar. And I have seen how Mawlana Shaykh used to stand there and make du`a three and It is not a du`a really it is more like a conversation. You feel that you don’t see that but you need a lot to reach that level of mushaahada. But you feel the presence.

Since I used to go with my shaykh since 1967 he used to spend one hour or 1.5 hour there was no barrier as there is today. You have to kiss and move today.

So he used to stand one and a half hour and then he moved to Abu Bakr as-Siddiq and he stood another half hour and then to Sayyidina `Umar (r) another half an hour and then to Bab Jibreel, mahbit al-wahy - you know where Sayyidina Jibreel used to come with wahy to the Prophet (s) - and then we go back to the maqam of Sayyida Fatima az-Zahra that Grandshaykh said, "that angels have moved Sayyidina Fatima holy body to the end to the place where Sayyidina `Isa is to be buried” that is why awliyaullah see Sayyida Fatima there. and there he spends 45 minutes and then he goes to Bab at-Tawbah where he makes special du`a there (which is now closed) and makes sajda.

You have to take opportunity and whatever in my heart I was taking opportunity usually many guard come and tell you to move. But usually I don’t stand by the beginning I stand by the wall. And that night however many guards and one of them with red beard and he is head of these guards. And he didn’t approach me and didn’t let one guard to come to me. It is strange. Because you cannot stand one hour there or one and a half hours. They will come and say move even after five minutes.

So I finished and I went to kiss the pillar the big pillar which is in back as no one will see you. Then one of the big guards the head of them, came to me and I said to myself, it is finished now. He came to me and said you want to kiss the threshold of the Prophet (s) . I said yes. He took me to the door of the Prophet (s) and I was able to kiss the threshold of the Prophet (s) and everything disappeared no guards and I was seeing nothing but the threshold of the Prophet (s). And I kissed the threshold, and then I stood up and then everything came back as normal and then he came to me and said, "give my salaams to Shaykh Nazim” that is where you saw me there. I went and left. He never knew Shaykh Nazim and Shaykh Nazim never called him and he never called Shaykh Nazim.

I left and went to a school that is called Madrasat ash-Shoonah, ash-Shoonah School that Shaykh Nazim usually goes there. And I heard footsteps running behind me. And I said, "O they are coming” and I turned and one of the guards came and he was holding a very beautiful decorated Qur’an. And he gave it to me and said, "O Hisham. This is a gift from my father for Shaykh Nazim.” I thanked him and didn’t say anything or ask him anything. That is tark al-adab - beyond good conduct - to ask a question. Tariqah is not to ask anything, “asma`oo wa awoo – listen and act on what you heard.”

So I was so into it I was as if lost. So you cannot understand it though I don’t understand it now.

But is the mind in the head or the mind is in the heart Shaykh Abdul Haqq. They asked the students this question and they said, "is the mind in the head.” And he said, " no the mind is in the heart.” Is the mind in the heart bigger or the mind in head bigger. The mind in the heart is bigger. Evidence? The mind in the head with hit can you understand the universe.

ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِأً وَهُوَ حَسِيرٌ

Thumma irji`il-basara karratayni yanqallib ilayk al-basar khasiyan wa huwa haseer. Again turn thy vision a second time: (thy) vision will come back to thee dull and discomfited, in a state worn out. Al-Mulk, 67:4

Look at one star. Look two times even. Look at one star even.

Yanqalib ilayk al basaru khasiyan wa huwa haseer. Your sight returns back defeated. Your eyes are defeated from one star. What do you think about 80 billion stars in our galaxy? So what do we know? Nothing. So by mind in the head we know nothing.

But by mind in our heart we know everything. What did Allah say to the Prophet (s) and the Prophet (s) said to us?

يقول الله : ما وسعني أرضي ولا سمائي ولكن وسعني قلب عبدي المؤمن

That is why Allah, the Exalted, said, “Neither heavens nor earth contained Me, but the heart of My believing servant contained Me.”

Meaning: “the believer’s heart contained My light, My attributes, the understanding of the universe.” Not the Essence.

You think awliyaullah don’t have power to pass beyond this universe. They have or they don’t have? [they have!] Evidence? The Prophet (s) went beyond this universe or not? That universe that we are not seeing even one star. The Prophet (s) passed through 80 billion stars in our galaxy and then he passed 60 billion galaxies he passed all that and even further. Beyond this universe even. He reached Qaaba qawsayni.. so adna is what? It is so less that might be one centimeter might be 1 millimeter.

So Allah said to prophets, but specially to his saints. Qul ya Muhammad (s) in kuntum tuhiboon Allah fatabi`oonee yuhbibkumullah. This is khaas understanding for them.

Do awliyaullah follow the Prophet (s) or not. We might struggle to follow but they do not. They gave up their lives for the Prophet (s). That is spiritually. That means to follow the Prophet (s) in every step. That means that if prophet went for Mi’raj you go for Mi’raj. Else you are not a wali. Wali must follow in footsteps of prophet. Does wali love Allah or n ot. Yes that is condition to be wali. That means they are following in footsteps and going in Mi’raj. That is why they can guide. They are following and learning and giving.

Look what Sayyidina Abdul Qadir Jilani said? This is Fath ar-Rabbani. I was reading this today and I said, "I have to mention it.” I hope I still have it.

He said, "Ya Ghulam!” He calls his students who are big scholars, sitting facing them. They are sitting facing him and he is the Ghawth. He says, “Ya Ghulam!” You are a child still. You didn’t reach maturity yet. That is dangerous if we ware not mature how are we going to obey? How are we going to be responsible? Are you going to be responsible Abdul Haqq, yes or no? I am asking you. You have to understand when he says, “Ya Ghulam!” There is a secret there.

Because he is Ghawth. I never said that before, because we were going through that book in Ramadan every morning. But they are saying to throw it now.

So it means you aren’t responsible. You are still the the one responsible. Awliyaullah are responsible. If you take hand of your guide he is responsible to guide you. If not he is the one responsible.

Fee katab al-`ilmi wa hifshizh bi ghayri `amal. Without doing it. That is why it is dangerous. Many, many, many scholars spend their lives in doing what. They are doctors and scholars writing presentations but they are not doing what they learned.

He said, " aysh yanf`ak. This is not literature Arabic, this is slang. They put I like that as it is important. What is it going to benefit you if you are not doing it and not practicing it. You donkey. Spirituality is practice. Even you practice one amal a day it is better than memorizing thousands of them.

And he quoted hadith of the Prophet (s) which I like to mention yaqool Allah azza wa jall bi ’l-anbiya wa ’l-`ulama, Allah says on Judgment Day to the prophets and scholars, which means the pious people, “O if you thought yourself antum kuntum ru’atu khalqee, that you are the ones authorized to be shepherds for the nations, what you have done with your sheep, with your flocks? What you showed them and what you taught them. You are responsible and you are liable.”

That is why all prophets in Judgment Day where do they run towards Sayyidina Muhammad (s). As what are they gong to answer. So if anbiya run to the Prophet (s) where is the `alim on that day. Is there any more `alim? Even Anbiya are shaking. Where are the `ulama that are sitting on chairs in dunya and giving fatwas as if they are the biggest peacocks.

Then they have to run to the Prophet (s) - not directly to Allah. If not accepting then go to hell directly.

So you see too many kings today, sitting on his chair like rooster on his chickens. We are thinking ourselves kings. We ourselves think we are kings. Ask 2 people that are similar in their understanding. Do you find. No you won find. Because each has his own opinion. So the Prophet (s) said, "If you are three, put one an amir.” If you do that now they will fight one hour to see who is amir.

That is no spirituality it is to submit. Taslimiyya.

Allah says to them antum kuntum khazaan kunuzikum you were the trustees or the containers of my treasures. Because all the treasures are in hands of kings. Hal wasaltum al-fuqara. Did you make relation his with the poor. Sayyidina `Umar (r) when he became calipha, he was crying. His wife asked him why are you crying you became calipha. He said, now I have to cry. Now anyone is hungry I am responsible. he sued to carry sacks of food on his back and distribute to the poor people.

They are kings and queens they are holding the treasures of the world. They are raising the price of oil and sucking the blood of people. Today it is 60 from 160. Who raised it and who lowered it. In order to build their Gulf nations into prostitution. Go and see there. How that happened by them raising the price as a monopoly. And the poor become poorer and rich become richer.

And that is hadith of the Prophet (s) and quoted by Sayyidina Abdul Qadir Jilani and mentioned in Kanz al-`ummaal. Did you take care of the poor and did you take care of the aytam, orphans, how much food is sent to orphans and you find it next day in the market being sold. Wherever there are orphans and the food is sent to them like Pakistan and Kenya and..

Did you take from your money that is written on you as my right and give to poor people.

So were do we stand now. Are we ghulam now or not? We are ghulam now because we are responsible. But since we are ghulam we are not responsible. It is not me saying, it is Sayyidina Abdul Qadir Jilani saying it. He will take responsibility for them. One wali is enough to take everyone and put in Paradise in maq`ad sidqin. Be happy. You think the Prophet (s) can be alone in Paradise he has to have people with him.

Be happy, smile! that is maqam at-tashrif. And we go back to what we were saying.

When the Prophet (s) went in ascension, he saw Musa and always Sayyidina Musa has questions; he likes to ask questions.

Musa said ya rabbeee arinee anthur ilayk. It is so easy like that. Never the Prophet (s) has any question. Listen and obey. Listen to Sayyidina Jibreel. Never did he have questions.

Only one time. When he left seven heavens and he was going up he asked are you not coming with me. He asked for him to accompany as friend. He said, "I cannot.” The

Prophet moved to Divine Presence alone. He was in maqam at-tawheed. Today that is all they speak about tawheed, tawheed and all Muslims are kafir. Tawheed al-iloohiyya, tawheed ar-ruboobiyya and tawheed I forgot. Is prophet going to be alone with only this group that came recently. What about the Muslims who came before they were not on tawheed.

Ya akhee. Even he said, "Ya akhee” but he said, "Ya sayyidee, Ya Rasulullah! Of course he said, ana sayyidi waladi adam wa la fakhr. He said, “Can I ask this question as this comes to my heart all the time.

You said, "`ulama ummatee ka anbiya Bani Israel.” With all respect to scholars and not these scholars but the real scholars like Sayyidina Abdul Qadir Jilani .

You said, "They are inheritors of the Prophet (s), could it be their knowledge is like our knowledge? Inheritors are not like prophets but they have knowledge like prophets.

“Can you give me the answer ya Rasulullah how these people are going to inherit from prophets?”

He called one, through the souls, fil arwaah, as Allah said, "alastu bi rabbikum qaaloo bala. So the Prophet (s) can bring any soul he wants in past and in future. He brought one and that is one coming in future after time of the Prophet (s). He said, "That is one.”

Musa said, "What is your name?” He said, "Muhammad bin Muhammad,… Ghazali. Seven times. If he were able to say it 100 times he would have said it. But he felt shy form the Prophet (s). Musa said, "what is this? I thought you were an inheritor of the Prophet (s). Why did you say ‘Muhammad bin Muhammad bin Muhammad bin Muhammad bin Muhammad bin Muhammad bin Ghazali’?”

If I can say Muhammad (s) until Judgment Day it will not sop. Why because as much as you say the name of the Prophet (s), Allah send angels to say salaams on you.

So he said, “Ya Musa , why you object when I say ‘Muhammad bin Muhammad bin Muhammad bin Muhammad bin Muhammad bin Muhammad bin Ghazali’ why didn’t you object on yourself?” He said, " why?” because when Allah asked you what is in your hand, you said, " … you gave all the classifications of the can that you are going to use in your lifetime. Why? Because that is an honorary place. Maqam at-tashrif.

He said, "That is place of honor for me to be with the Prophet (s).

So that is difference between `alim and wali. How ot imitate the Prophet (s). He is happy to say Muhammad bin Muhammad. He can say Muhammad (s) Rasulullah, I can say Muhammad (s) Sayyid ar-Rusul. I can say ...

So practice is what is important.

And I would like to add to what Mawlana Abdus Sattar said that hadith of `Umar (r), that after he mentioned maqam al-ihsan and Sayyidina Jibreel said, "sadaqta” and then Sayyidina Jibreel had other questions. And he asked, “mata` as-sa`at ya Rasulullah.” Then the Prophet (s) said, "the one asked doesn’t know more than the one who is asking.” That is humbleness that he wants to hide himself. Then give the signs of it: “An tara al-hufaat al-araat yatataawaloona fil-bunyan - To see the naked barefooted Bedouins competing in high buildings.” Now go to see the Gulf and you find them building the highest rises in the world and you find them building of one kilometer. Buildings they are building in the desert and you still find them wearing slippers, they are Bedouins. Even they go to visit the kings of Europe they wear slippers.

So that is not humiliating anyone but that is hadith of the Prophet (s).

“When you see the barefooted naked Bedouins competing in building high buildings.” Are we seeing that or not? There is no more time, O Muslims!

Allah shook the earth three weeks ago. Did you see that earthquake? Allah can make the earth to shakes when He wants to - that was the stock market crash. That day [of judgment] is coming. So don’t let it to cheat us.

Sayyidina Abdul Qadir Jilani says in this book another place, yunaadee munadee yawm al-qiyama ayn adh-dhalamah – on the Judgment Day a caller will call out, “Where are the oppressors? Let them come!”

We are afraid to be oppressor to ourselves. Are we oppressors or not? We don’t know. Even he who doesn’t know if he is oppressor, he is struggling. If we are not oppressors to ourselves it means we don’t make sins. Then he is not oppressor. Do we make sins? Yes, say, "yes”, and ask forgiveness. That is better than saying, “no”.

Did we do hidden shirk or not? Anything related to themselves is hidden shirk.

And then it comes ayna awwaam adh-dhalama. Ayna man yara min qalaman. The oppressors used pen to judge people and send them to prison though the are innocent. Dhalama is one who will benefit from anyone, even they kill people. That is what we call mafia.

Look today mafia everywhere. Today if you don’t pay your car ticket what happens they send you to jail even. For a ticket that costs 60 or 10 you are afraid and you try not to go to jail. These CEOs that sucked billions of dollars of human being no one said I will put one of them in prison. Are they oppressors or not. All these people who benefit form stock market will be asked on Judgment Day, they made rich richer and the poor poorer. Where are the brokers. They made the rich richer. They are the commissioner. He knows them the commissioner they chat you. They buy for you gold sell gold. They come to you when gold drops, they say, "Sell quickly. Where are these one he says.

Ayna liman yara lahu qalamun. Did you find anyone in this crowd that has ink bottle?

Has anyone seen an ink bottle? Come here to witness on them.

Ajma`oohum waj`alhum fee taaboot min an-nar. Akhrajahu adh-Dhahabi and ibh Hajr.

That is from Sayyidina Abdul Qadir Jilani . That is general meaning of dhalam. Are we dhalama or not. Break it down. Zoom it in. we find ourselves dhalama in many things. So what Allah said in Holy Qur'an? And dhalama must go to that. Not those who suck money f people. But we say we are dhalama and Allah gave a way to dhalam in the zoom-in process.

وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ لِيُطَاعَ بِإِذْنِ اللّهِ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآؤُوكَ فَاسْتَغْفَرُواْ اللّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللّهَ تَوَّابًا رَّحِيمًا

Wa maa arsalnaa min rasoolin illa liyuta`a biithni Allahi wa law annahum idh dhalamoo anfusahum jaooka faistaghfarullaha wa’staghfara lahumu ar-rasoolu la-wajadullaha tawwaaban raheeman

We sent not an apostle, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful. An-Nisa [4:64]

Come to presence of Muhammad (s). From here you can go to the presence of Muhammad (s) and say, "Ya sayyidee, ya Rasulullah.” Allah said, "They come in your presence Ya Muhammad (s), and you ask forgiveness on their behalf.”

We ask istighfaar `inda hadarati Mustafa wa bi jahi al-Mustafa.

Mawlana Shaykh Nazim's Declaration for UK, Europe and everyone

Mawlana Shaykh Nazim Adil Al-Haqqani Sultanul Awliya | Saturday, Jan 03, 2009 | Lefke CY

Es-selamu aleykum.

Nuhiy al-majlis an aqool Bismillahi-r-Rahmani-r-Raheem Tarikatuna Sohbah wal khayri fi-l-jamiyah.

Sheik Hisham Effendi [n`am Sayyidee] Khalifat mawlana tarteeb jawami' hali `ala ismuna. Jami' Peckham, wa jami' ewalu Shacklewell Lanes, ba'dayn Green Lanes ewal masjid tab'ana. Muhim hadha.

[to make our association alive I say “In the name of Allah the Beneficent the Meriful.” Our Tarikat is association and the goodness is in the gathering.

Sheik Hisham Effendi (yes Sayyidee) is calipha of Mawlana.

Arrangement of the Mosques that are under our names. Masjid Peckham, and Masjid, the first one, Shacklewell Lanes, after Green Lanes, the first mosque belonging to us. This is what is important.]



I am making you on behalf of me to look in London: Peckham Mosque and Shacklewell Lanes and Green Lanes, three of them, to look what is there our situation in front of laws. We must take them under our control because we are owners.

As I am a chief trustee and owner in Peckham and Shacklewell Lanes and in Green Lanes dergah I am giving to you my authority also what is the difficulties there to arrange to make these three places for Islamic foundations to make for Islam - not for some groups but must be for everyone. And I like that you can try to call British Muslims to use these three mosques also under our trust how they may do, if they are asking to pray Jum'ah, to make khutbe, to make zikr, under our permission they may do.

Anything they may be in need, we are supporting them also. Because we are not buying these three big places for dunya. No, never. But we tried to reach some big centers in London, therefore I tried so many years, perhaps thirty years I was there, and the Lord of Heavens making me successful to make so many mosques.

St. Anne's is now under our control, fully, but these three ones that no trust working on it or chief trustee, we must look, we must arrange how we may use for the sake of Allah and Rasuluhu Sallallahu Alayhi Wasallam and making to change how many trustees there, as I like to be a trustworthy person and a mukhlis, sincere one, and young ones, to be, to take care through these three places. If anyone getting against my declaration, then it is not going to be good for them. If coming some heavenly punishment I don't know.

My maqsad, my intention, to work as I like, that I was intending. I would never intend to buy something and to take some benefit on behalf of mosques, estaghfirullah. I am, I have enough, Allah Almighty giving to me, in our country, enough.

After this age I am not asking dunya, I am ashaming. But I am asking that these three places also to be put for the benefit of young people or calling people to come and to learn Islam. I like to take over the whole trust and bring new ones. New ones.

There should be chief trustee: Shaykh Hisham. And also to be chief trustee Shacklewell Lanes and owner and chief trust on Green Lanes dergah. What is necessary to be done on trusts through these three buildings I am making you on behalf of me, to look Shaykh Hisham.

Yanee Angleterre importance for you because I can't move from Cyprus to reach to London, like before. We have now in London, in important points of London, we have a jami` wa masjid wa dergah [Jumu`ah mosque, and mosque and Sufi center]. Wa haythu… dergah … now I am not able as before to go to London, to look after our people as well as you are also the… you have permission from our Grandshaykh calipha, yumkin tatasil bin-naas `ayesheen bi UK [you are able to connect with people living in UK], that it is easy for you to go and to look after our followers and also you may try to keep our huqooq, rights, there and to call people to Tarikat an-Naqshbandiyyati-l-`aliyye. And therefore I am, as my… as I am servant of our Grandshaykh, I am giving to you a ijazet, permission, to come to London, to England, UK and to look after our followers what they may be in need, if anything going to be difficult, you may consult with me and you should be my calipha there.

Wa idha, and therefore I like not to be our brothers and sisters without a shaykh and UK big country [and] London a biggest city on Europe without a shaykh. Therefore just I am giving you ijazet to look after people in London, in Ireland, in UK, and also you may look after people in France, and you may look also in Spain, and also in Italy, maybe time by time you may go. You can call people in Europe, to come to Naqshbandi tarikat and you may go to African continent. Because they are in need also a shaykh calling them to our tarikatun `aliyye [most distinguished Sufi way]. And you may go also to shay, Africa shimalinda [North Africa] – Morocco - wa and also inside of African continent you may do - you may have a big area and you are not a fadi, empty [one], to be only in America, no. In Africa, it is big area for you. Everywhere.

I am Shaykh Nazim the servant of our Grandshaykh. Biwasi' - advising Shaykh Hisham that he may go anywhere invited for tarikatun `aliyye [most distinguished Sufi way]. That is my ijazet, permission, as our Grandshaykh permitting me.

After my age I never reaching east and west. Only if Allah Almighty giving a permission to move without plane that is another point.



Allahuma edrikna fee yawmina jadeed an nakoona fi-l-amna wa-l-amaan was-selamat wa-l-islam. Wa-Allahu khayru-l-hafidhan wa Huwa arhamur-rahimeen. Fatiha.

[O Allah reach us in this new day to be in safety and security and good health and Islam. And the Allah is the Best of Protectors and He is the Most Merciful of those who are merciful. Fatiha]

The Tantalizing taste of the Oceans of Love


A saying of the Prophet Muhammad, upon whom be peace, in which he prayed to God:

"Oh Allah, I ask You to grant me the love of You
and the love of those whom You love,
and grant me, Oh my Lord,the love of those
actions which lead me to the love of You".


The Three Levels of Love

To ask our Lord to open up our hearts to His Divine Love is the most important request we can make of Him in our prayers, as nothing can take the place of love. The Holy Prophet, who is called the Beloved of Allah, whom Allah created with the yeast of love, and whom Allah loved so much that He dedicated the creation to him, even this beloved Prophet asked Allah for Divine Love - why? Because who tastes of that love ask for more. Whose heart is like a rock will not ask Allah for this love, but those who have had the slightest taste of that love know that it is the key to all spiritual progress, to mercy, beauty, wisdom, to all favours that Allah may bestow upon His servants. Therefore, the Holy Prophet taught all mankind what is precious in this life.

And then his prayer continued: "And grant me the love of those who love you". The first level, "Love of God", is the Station of the Prophets, and you can't step from the bottom of the stairway to the top in on step. Allah Almighty is the Transcendent Being - you can't even begin to fathom anything about Him Almighty - but it is easy to love those who represent His Love among mankind, for it is much easier for us to begin to understand and love human beings like ourselves. You will find nothing in their hearts but the Love of Allah; therefore, loving them is a means to approach the Divine Love.

Lastly, the Holy Prophet asks for the love of those actions which lead to the love of Allah, actions which carry blessings with them, which soften our hearts and weaken our greed and selfishness. These are the actions encouraged by our Lord through the example of His Prophets, actions ordered and recommended in His Holy Books. And, although in the beginning our inner state may not correspond to these saintly actions, by engaging our limbs in what pleases our Lord, He will strengthen our hearts thereby.

These are the three levels of love for which the Holy Prophet prayed, and the wisdom reflected in this prayer is proof enough of the veracity of Muhammad, peace be upon him. While Believers must always ask for that love, Satan is ever at war with such a notion, for he knows that once love has entered the heart of one of his slaves, that slave is lost to him, for he will not be able to snare him anymore with this world's pleasures. He who has tasted that love may not even notice those pleasures, or may regard them as only a drop in an ocean.

Once, as Moses, upon whom be peace, was headed toward Mount Sinai, he passed the cave of a hermit. The hermit emerged and called after Moses; "Oh Moses, please ask our Lord to bestow upon me just an atom's weight of His Divine Love". Moses agreed to do this, and then continued on his way. Later, when Moses was addressing his Lord, he petitioned on behalf of that hermit. The Lord replied, "I will grant that servant of My Divine Love, but not in the amount he requested. I will only grant him the tiniest fraction of an atom's weight of that love".

When Moses returned from the mountain, he quickly went to see what was happening to the hermit, to see what effect such a tiny dose of Divine Love might have had on him. When he arrived he was startled to see that where the cave had been a part of the mountain was blown away, and in place of that cave there was a deep chasm in the Earth. "Oh servant of my Lord", he cried out, "what has happened, where are you?" Then Moses looked down the chasm and saw the hermit sitting down there as if in another world, completely overwhelmed by that love.

Why did that hermit ask for a portion of Divine Love? Because he was worshipping but feeling nothing; he felt emptiness in his heart that could only be filled by that love. Without love, worship is tasteless and useless; therefore, we must be sure to build our worship upon a strong foundation of love and to bake love into the bricks of the building of our devotional practice. This is more than an analogy, for even physical buildings are either alive with the love of their builders, or dead from their hard-heartedness. Therefore, old buildings often emanate a good feeling because of the love and goodness of those who built them. This is especially true of old mosques and churches, for their original congregations built them for the sake of their Lord's love and in an attitude of sincere piety. There is often a very strong feeling of the Divine Presence in old mosques, but have you ever felt such an atmosphere in the new showpiece of sterile architecture mosques? No, it is impossible; you may feel only an inner contraction inside of such concrete hills. They have left the love out of the mortar; the most important ingredient is missing.

There is nothing in all creation that the Creator, Allah Almighty, hates. Indeed it is impossible to be hated by Allah and to be in existence: one absolutely precludes the other. All creation appeared through His Divine Love. He loved them and they appeared; therefore, everything in existence carries its share of Divine Love in it.

When I say "everything", I mean everything, from atoms and their parts - the very building blocks of the Universe - up to mankind. Yes, everything, even the smallest particles of matter, carries that Divine Gift. As you know, the electrons of atoms revolve around the nuclei, and at enormous velocity. Someone told me that the famous scientist Albert Einstein once declared: "I have come to understand so much, but what I have never been able to fathom is what power gives electrons the energy to orbit nuclei at such a speed. From where does such power come to them?"

We believe, and furthermore, have been granted certainty in our belief, that everything in existence has life, is living. For the sake of everyday reckoning we classify certain things, such as rocks, as inanimate objects, and recognize life only in plants, animals and human beings. But we believe that beyond these outward distinctions everything has life. Therefore, atoms, and their electrons that turn around the nuclei with such speed as to baffle even the renowned Mr. Einstein, are, in reality, alive. They are alive with the Divine Love Power that their Lord has granted them. That's what makes them spin at the speed of light.

Science may make penetrating and wonderful discoveries. Scientists' knowledge may advance and climb to unimagined heights in the realm of the observable and what may be proven through experiments. But even such a great realm, the realm of observation and experimentation, is finite, has its limits, and only within these limits can it draw authoritative conclusions. Therefore, scientists who recognize their limitations and are not blinded by pride may admit, that some occurrences are not explicable by science.

The Divine Name "Al Wadud"

It is for those who have access to a realm of knowledge beyond science to say with certainty, that it is Allah Almighty, the Lord of the Universe, who through His Holy Name "Al-Wadud" (The All-Loving) gives His Divine Love to everything in the Universe. Those electrons, drunken with Divine Love, spin at such velocity around the nuclei. That is how the influence of Divine Love is manifested by them. Science can neither proves nor denies this explanation, as this phenomenon is beyond their realm, and they cannot as much as offer a theory. But our hearts may be content with this explanation, as each and every one of us may try it himself within himself; for we all have the Power of that Divine Love in our hearts ready to be contacted.

There is no one word in Western languages that gives the full meaning of 'Al-wadud", and even explanations don't do it justice, even though the West claims its knowledge to be superior and looks down disdainfully on every religious experience. And this Holy Name, the meaning of which cannot even adequately be expressed in advanced western languages, is the most suitable "Dhikr," the most suitable of all the Divine Names to repeat and meditate upon for people who see themselves as superior beings and as being above normal standards.

"Love", it is certainly not a concept that western culture is unfamiliar with, and undoubtedly most people lay claim to loving and being loved to knowing the meaning of love, and to it being an important aspect of their lives, indeed the most important. But the love we refer to in connection with the Divine Name "Al-Wadud" is not the physical transitory love that is rapidly becoming the only meaning of love applicable to modern man: the love that one may find in the zoo. If you can't imagine a love other than what is on the level of animals, then you belong in the zoo.

There is a real love, never changing, never dying love, and then there is temporary animal love. Both are in man through the wisdom of the Creator, but the permanent love is the love given to man through the Divine Name "Al-Wadud". To realize that love is the challenge and fulfillment of human existence - to come in contact with those Love Oceans, for He has given His Divine Love most abundantly to His most honoured representatives in creation, mankind.

You may love a young lady for her youth, and when that youth departs you love her no more. That is false love. Sometimes we may have both kinds of love simultaneously, but usually the physical overpowers the spiritual, so that it is never allowed to appear. But to reach the ultimate goal of human life we are in need of permanent love, and it is only the Lord of the Universe who can grant it.

Therefore, when we say "Ya-Wadud" we are opening ourselves up to that Divine Love, asking our Lord to awaken that love that knows no limitation that is eternal and extends to all creation. I have been ordered to teach and advise people to call on our Lord, saying "Ya-Wadud", as this will enable the sincere to attain real love of their Lord Almighty and to love everything around themselves. We must learn to love everything for the sake of the love the Creator has for all His creation. And we are in utmost need to pray for such love, as although it is the essence of all success in the way of spiritual purification, it has become almost extinct in our times. Therefore, suffering, disturbances, struggle, crisis and chaos are continually on the rise.

What passes for human love nowadays is in deed a very far cry from real human love. Mostly, people cling to it for two or three months then throw it away. You are saying: "Oh my goddess" and she is saying, "Oh my god," but look in again on them two or three months later and see what is left of that "true devotion" and "deep emotion". That is the greatest cause of wretchedness in our times. For this reason I don't refer to this century as a civilized one. Rather, the twentieth century is witnessing the destruction of civilization, and every minute violence and misery are increasing.

The Endless Oceans of Love

The Lord - our Lord, your Lord, and their Lord - is One. He created us and planted His Divine Love in the very yeast of our being. You must know that, although that love may be temporarily covered, it is running through our hearts as a river runs to an ocean. Along the course of that river love may manifest only as temporary human love, and that love current may even seem to disappear completely, like a river that flows under a mountain, only to re-emerge on the other side. But there can be no doubt that our Lord has placed in every heart a current that flows irresistible to His Love Oceans in the Divine Presence. Therefore, don't imagine them to be cut off from Divine Love - it must be with them, whether that is now apparent to you and to themselves, or not.

As our heart-current flows toward that ocean, the main difference we notice is that our love is not tied to physical beauty. Everyone loves nature, greenery, rushing waters, youthful forms, beautiful people - but what about the others? The Lord gave of His Love to people in general, not only to the young and beautiful. And the One who implanted His Love in our hearts says: "Oh My servant, as I have given you from My Divine Love, so have I give it to all creation, so spread your love to everyone that you may be in harmony with My Will."

In reality, everything that contains His Love is green and beautiful, but to perceive the beauty in all creation you must transcend outward forms and penetrate to the realm of Spiritual Reality Oceans. First of all, it is important to pass from forms to meanings, from fleeting shapes to eternal spiritual realities, as forms are limited and limiting, whereas spiritual realities are Oceans, Endless Oceans of Contentment. To arrive at those Oceans will bring you inner peace.

Therefore, I am trying to love everyone. It is easy to say to a person, "I love you" as long as that person has never harmed you, but according to our Grandsheikh such is not the measure of real love. He used to quote a famous Daghistani Sufi poet who said: "I don't accept the love that you claim to hold for me to be real until I have tested you. What is my test? If I put you through a meat grinder and you came out the other end as minced meat - but were still alive - and if then I returned you to your original form, would you still love me?"

What this poet meant was "If I cause you so much suffering, and harm you as no one has ever harmed you before, will you still love me despite all that I have done? That is true love. But if I am with you for forty years, and because of one hurtful word I may utter towards you in a moment of stress, you leave me and declare me to be your enemy, denying the love of forty years and saying, "I don't love you anymore", that is not the love we are referring to.

Therefore, as I have said, there are levels of love along the way, differing in quality according to their nearness to the goal, the Absolute Love Oceans of our Lord. When one has reached that goal he may take any amount of harm from others and still love. He may say: "I love you for the sake of my Lord, not for any other reason. That love will never change or diminish, as no matter what you do your Lord's love is with you. You may behave like a wild animal, you may wound me, but yet, for you to even exist, my Lord's love must be with you, and therefore I am loving you, too."

Only the highest and most select of mankind are ever on such a level, and we are trying to reach that point - but it is so difficult. You must know that this is a test for you and an opportunity to gain spiritual ranks. Now you are in a situation where you must be patient with people who may not be upholding the same level of decorum that you are accustomed to. Here is an opportunity for you to advance, as Holy people have advised us: rather than avoiding all ill-mannered and badly educated people, we should mingle with them and establish contact with them, that they may benefit and that you may test yourself and gain thereby.

They are servants of the Almighty's Will, and we are His servants too. Our Lord is their Lord and their Lord is our Lord. We must be patient and we will gain, little by little. Cherry trees first yield bitter fruit, but you must wait - little by little, little by little, the tree starts to yield sweet and tasteful cherries.

The Promise Of the Holy Masters

The Holy Masters have promised me that whoever sits with us and listens with his heart full of love must come to the same level: their hearts must open to Divine Love. The Masters are not going to abandon us, and we are not going to turn from them, as our hearts have been bound with the strongest of bonds; the bond of Divine Love, that strongest of relationships of love that exists between the Creator and His creatures. That relationship is the ultimate goal of existence, and we pray that we may grow stronger always.

Those with whom we sit and whose hearts are receptive to Divine Love will attain that love. This is a promise from the Masters, and therefore our meeting indicates that your time is approaching, the time when you will be able to break the bonds that make you slaves to your egos. Soon you will be free to approach your spiritual goals, and that is why everyone here feels himself affected and moved to tears.

If the love that was with me were only transitory love you wouldn't even bother sitting with me for a moment. But the love that is with me is real, permanent and Divine, and I have extended a ray of it to your hearts to awaken permanent love in you.

My daughters and sons in attendance here today have never met me before, but our first meeting has been enough to establish real love from my heat to theirs. This is a love they will never forget, a love that is blossoming in their hearts.

I ask my Lord for permission to spread His permanent love to the hearts of all people - and the time is approaching when we hope that permission will be granted.

Love is eternal, and the transitory nature of all things pertaining to this world is a sign of truth, a sign that shows us by means of contrast. Real spiritual love: love of Allah and love of mankind for the sake of Allah is the only truth, the only thing in this world that is permanently and constantly sweet. Physical separation from someone you love, in accordance with the rule that pertains to the physical, may create a longing that will cause love to increase, may augment the bliss of reunion. But on the spiritual level that love is constant, is never interrupted by distance or by time. Your beloved may be on the moon and you may be in bliss at the thought of reunion, but if love is unrequited, that is not sweet separation but a bitter pill. The extinction of love is pitch darkness. You may regard the sunset as beautiful, but how would you feel if it were setting forever?

Love is the water of life. Allah created Adam from clay and water. If it were not for water the clay would hold no shape. Divine Love is what binds our souls together. That is why people become so miserable when they feel unloved. It is a feeling that something essential is missing from one's life, that life itself is incomplete, and in the face of this ache people set out in search of love with the desperation of a man dying of thirst.

Love is an attribute of God Almighty which binds His servants to Him eternally. If Allah were to hate mankind it would be so easy for Him to bring about an abrupt and terrible end to our follies - but He loves us and therefore shows us so much tolerance.

If you are a parent, consider your love for your children. If your son grew up to be a criminal, would you not love him still? Would you not maintain that despite his bad actions (which you would perhaps readily condemn) he was still basically at heart a good boy? Would you not find excuses for his bad behavior and have faith that he would turn away again from those bad actions?

Ask for Divine Love

Love is lovely to the Lord and to His servants. If you do anything with love it should be accepted by your Lord, and He should make it tasteful for you. If you love your work it will be easy for you to do, if not, it will only be a burden. The Lord says: "I am not in need of your worship; I am only seeking the love with which it is offered." "Oh servants of the Lord, Oh believers, you must not overlook this point. Don't be like slaves rowing in the galley of a ship - if you pray, you must pray with love not by force, as if a slave driver were standing over you with a whip! Allah never appreciates such forced devotions. Now we are trying to perform all the practices but forgetting to ask for Divine Love, so we are becoming like mechanical robots, or like people performing gymnastics.

Allah has asked us to engage our bodies in His worship and in service to His creation through charity and good deeds, but what must be the fruit of those actions? If the fruit is not love it is bitter fruit and is rejected. If our worship causes Love of Allah to grow in our hearts, then we must keep to that practice and continue on our way: and if we are keeping the company of a spiritual teacher, and find that through keeping his company love of Allah is awakening in our hearts, then we must follow him closely.

The Love of Allah is not easy to attain, for we cannot imagine Him; therefore, He Almighty has made the Prophets apostles of His Love. Allah's Beloved, the Seal of Prophets, Muhammad, upon whom be peace, was such a pure medium for the transmission of that love that the hearts of his companions were overwhelmed with his love, and were transported to the love of Allah. He was the representative of Allah, who is the Absolute Truth; therefore, the Prophet declared: "Who has seen me has seen the Absolute Truth".

When a delegation of non-Muslims came to visit Medina, they were amazed at the love and respect shown to the Prophet by his companions. When they returned home they said to their leaders: "We have met many emperors, kings and tribal chiefs, but never have we seen one whose subjects or courtiers treated him with such sincere love and devotion. How can this be?" They were not able to comprehend the secret of this love, as their egos caused them to deny Mohammed's prophet hood. The love of the companions towards the Prophet was such that they used to say to him: "I am ready to sacrifice for you even my mother and father", which, for the Arabs, is much stronger than saying: "I would sacrifice myself for you". And in reality many of them underwent nearly unbearable hardships for the sake of their belief in the mission of the Holy Prophet: exile, disinheritance, boycott, torture and death.

Who represented the Holy Prophet after his life on Earth? They are those who evoked such love. The Prophet himself described them: "Those who see them are reminded of Allah". He who thirsts for Divine Love must seek out such people, but in our time they are mostly hidden, and Islam has come to mean for many people only a set of rules of conduct and forms of worship - an empty shell. Who can derive taste from such a thing? Shall mosques be only gymnasiums? And now the "gym teachers" are opposing Sufi Paths, which are the ways of the heart, ways that lead to the Love of God.

Our Lord has given us an instrument that measures not your blood pressure but our "love pressure" and our goal is to make it high! Yes, seek to improve with every new day, for the Holy Prophet said: Whoever does not improve with each day is losing ground. "What does this mean? It doesn't mean that if we pray forty rakats of prayer today, we should pray forty-one tomorrow and forty-two the next day. No, that is not required, what is intended is that you fill your worship with ever more love of your Lord, so that He will observe: "My servant has sent Me more love today than yesterday". "One of our Grandsheikhs summarized perfectly what I am trying to say: "An atom's weight of love is worth more than seventy years' worship without love".

Today we speak about love for Allah and His Prophet. Our Grandsheikh was telling this hadith, that one day the Prophet was giving a sermon when one Bedouin came to the door of the mosque and shouted: "Oh Prophet, when is the Last Day coming?" There was no answer, so he called out again and still again. The Prophet was waiting for Allah to provide him with an answer, as only He knows when the Last Day is. Then the Angel Jibril came to him saying: "Ask him what he did in preparation for the Last day". The man replied: "Muhammed, I love you and I love your Lord, nothing else, only this". Then Jibril told Muhammed: "Answer him that he will be with you and your Lord like two fingers together. Everyone who loves another must be with him on the Last day." On hearing this, Abu Bakr asked: "Oh Prophet, is not action a necessary condition, is only love enough?" He answered: "No, Ya Aba Bakr, actions are not a condition, what is important is love. Everyone will be with his beloved friend."

Constancy

Question:

Can the spiritual development of Sufis be like Swiss cheese - inconsistent, full of holes?

Sheikh Nazim:

That is not development at all. Development is consistent. There is an inspection carried out to determine the consistency of development and the criterion for that inspection is the Divine Law (Shari'a). Can you keep yourself within the Shari'a for forty days? By this we don't mean or expect you to do everything prescribed by the Shari'a; no, for that is impossible. The scope of the Shari'a is vast, like an ocean; you are only held accountable for that which you encounter on your way. As you pass through your life's journey you must try to hold to Allah's orders and avoid what He has forbidden in the way of actions or thoughts. For example, there are many autobahns in Munich, but you are only held responsible for driving well on the one on which you are travelling, not on the others.

Yes, to keep to the Shari'a for forty days may include doing actions that are neither indicated nor prohibited by the Shari'a, they are called: Mubah. What that means is to let your horse or donkey graze, to let your ego have its ration, that is alright. When we travel we are not always on the road, we must stop from time to time in order to tank up. That is alright and it is necessary: we are letting our horse graze we will be able to ride it but if we do not let it graze, it will be to difficult to ride and will give us lots of trouble and refuse to move. So, sitting with our families etc, is alright, but every activity in our lives has its appointed time; there must be balance in our lives. For example, you as a doctor go to your office at 9.00am and stay there until 5.00pm and during that time it is not alright for you to enjoy yourself with your family, as that is the time which belongs to your patients. There is a time for Mubah and a time to be on the Way. If a person is always grazing his ego, he can't go forward.

Not everyone can keep the Shari'a for forty days and attain spiritual stations as a result, and the knowledge of who is eligible is with the Sheikh. The Sheikh guides the follower through the forty day training under orders from the Prophet, and only with such authority will that exercise be able to take the seeker to his objective. Otherwise the forty days will have been spent in vain. For example, there is a certain ferocious dog that has a curly tail. Other types of may be gentle, but this one is always vicious. Some people, thinking the curly tail to be at fault, put the dog's tail in a splint in order to straighten it out. For forty days the dog walks around with his splinted but straight tail dragging and thumping behind him. Then as soon as the splint is removed, the tail curls back up as before and the dog is as vicious as ever.

Now you (one of the listeners) have just jumped up to say something to a person outside. That causes the spiritual level of the discourse to descend, like an airplane hitting an air pocket. Even to turn your head during the discourse is against the Shari'a, as it deprives the Sheikh and the audience of the concentration required for the transmission of 'spiritual emanation (fuyudat). If we can't even keep ourselves during a twenty minute discourse, how shall we keep ourselves during forty days?

Once our Grandsheikh said to one of his followers 'If you can keep yourself in firm attention according to the Shari'a for just two minutes, then I will be able to take you to the graveyard and show you the condition of the people who lie in their graves - whether they are suffering or content.' Then the follower sat and tried to keep himself for two minutes. Inadvertently he turned a spoon over in order to distract himself from the implications of the Sheikh's offer and challenge. The Grandsheikh said: 'What was the use of that action? What benefit come from it? That action was useless and, according to the Shari'a, you must keep yourself from useless actions if you want to progress.'

- Maulana Shaykh Nazim Haqqani
(taken from Mercy Oceans : Pink Pearls)


Association

In the Name of Allah Almighty, Most Beneficent and Most Merciful.

Tariqatuna as-subha wa-l kheyru fi-l jami-ya. Our way is the way of companionship, and everything good comes from being together. These are the words of Shah Naqshband, the founder and the pillar of the Most Distinguished Naqshbandi Way. May Allah Almighty bless him and grant him closeness.

Wa kunu ma'a as-sadiqin: ' be with the sincere Ones.' This is a Holy Order. Allah Almighty obliges us to seek out one of these true human beings and to follow them.

We live in a time where people mostly follow those who follow their egos. Promises from their side are most welcome. If possible, we would always like to choose a way which is easiest and most pleasant to us, that is, to our ego.

This, however, is extremely dangerous because the ego never leads to a true way. It prefers falseness, for it is not motivated by truth, but by its own advantage. Whoever wants to find the truth cannot follow his ego. True ways are narrow but false ones are wide. The ego prefers such ways because it does not want to commit itself, it likes to try a bit here and a bit there - this and that.

Following along true ways has to be learned. To learn this, you need a guide because, when you are alone, Satan and his helpers will attack you. You cannot escape, for they will get you and force you to follow them, whether you like it or not. Once you go with them, you are finished.

But if you are in the company of a true human being, Satan and his volunteers will not approach you, because they fear the sacred, divine power of such a person. Let a true guide lead you through life. Without him, it is too dangerous. Each time we leave the way we will be punished. This punishment may come sooner or later, but it cannot be avoided. All the suffering and misery which descends upon mankind is the result of their ceasing to follow true human beings. They no longer know what is happening to them and why it happens. That is their real suffering - not what happens to them, but their not knowing whence it comes from and for which person.

If they follow a true human being, they would know that everything which happens to them is for their benefit. For they would know that nothing happens without the will and knowledge of their Lord and they could then be content and bear it, even if it was difficult an unpleasant.

We may not understand the wisdom contained in events, but we may know that there is a wisdom in them. Whoever recognizes this, will have a heart which is at rest, for he knows that all will be well.

Allah Almighty orders us, therefore, in all Holy Books, from Adam to Sayyidina Muhammad, peace be upon them and upon all prophets, Ya ayyuhalladhina amanu ittaquallah wa kunu ma'a as-sadiqin. Nothing, has changed about this verse, about this 'Oh, you who believe, be with the people of truth.' It is true today as it was then and will be true until the last day.

Which one of you, when you wake up in the morning, asks his Lord, 'Oh, Lord, let me find one of Your hidden friends, one of Your saints!' Whoever seeks will find, and whoever asks will be answered.

The hearts of the people of truth are free from all evil and all illness. Illness of the heart brings death: that is, the death that leaves the body behind. When we die, we go to find true life. We do not come into this life only to eat, drink and satisfy our sexual desires. The true reason for our being here is the search for true life.

Nobody finds eternal life whose heart is ill. When the heart is healed, it lives the true life, because the secret of the true life is lowered into it. He whose heart does not die, his body does not become dust.

Keeping company with a true human being is being on the path with one whose heart is whole and well. In this way your own heart is healed. Whoever has already found eternal life in this life, his body remains in the grave as it was on earth. He appears on the day of Judgement, and his sign will be, ala manabirin min nur, 'sitting on thrones of light'.

Is there anything more important than to seek the real life? Do not say, 'How shall we these people of truth?' Your heart will tell you.

- Mawlana Sheikh Nazim Haqqani
(taken from Islam :The Freedom to Serve)

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....By being in the company of a man who has, firstly, realised what a deadly game the ego plays, and secondly, rid himself of its domination, the seeker of truth may arrive at his goal. Therefore, the Seal of Prophets, Muhammad, peace be upon him, taught his companions , above all else, by taking them as his companions, by entering them into association with him. Accordingly, the Inheritors of the Prophet, the Naqshbandi Masters, stress the importance of "Sohbet", association with the Sheikh, as the essential pillar in the training of the seekers. Shah Naqshband, the illustrious Imam of the line of Masters we follow, the Imam after whom the Path is named and without whom there would be no Naqshbandiyya , always used to repeat in his assemblies: "Our way is Sohbet, association, and all good things result from congregating". He furthermore stated that if anyone attended an assembly of this Way even for five or ten minutes, he would derive such immense spiritual benefit from that brief encounter as to outweigh the benefits that would be gained by seven years of supererogatory worship.

That is the power of the assembly of the Inheritors of the Prophet, and augmenting that power is the unanimity of the participants in that meeting, their joining of hearts in sincerity with the heart of the Sheikh. In such a meeting such a power descends on the hearts of the participants that even the deep roots of hidden idolatry, of ego-worship, can be pulled out. You may observe that with every association the ego's power is further undermined.

Our Grandsheikh explained that without association it is very difficult to catch the ego out in its game, to identify its tricks and escape from its clutches. We are in need of a guide to show us which paths lead over cliffs, as it is particularly those paths that our egos likes to point to, putting up very authoritative-looking signs, saying "Thru-way", or "Shortcut", and you think everything is alright. The ego comes and advises you: "if you do this that may result, if that, this. This is suitable, but that not;" and with such "good advice" it seeks to change your heart, to turn you against your Lord Almighty.

But when you are associating with the Sheikh, the go and its doings are quickly identified and become manifest. The ego's disguise is snatched off of it so that there, in front of you it stands, naked and exposed. Then you are surprised and exclaim: "That is none other than my ego! It was so well disguised that I took it for a very important and highly qualified advisor; but now I see it is just that same old rascal."

In this manner association with the Sheikh may help you to perceive your faults, and then, if you can take up the thread and work on those bad characteristics, improving yourself through applied effort, then you will undergo rapid improvement.

Another important point to understand is that whenever a group of our brothers or sisters meet for the sake of Allah Almighty, unanimously joining their hearts with the Masters of this Way, that meeting will attain to the level of an association with the kind of beneficial effects just described. Don't make the mistake of thinking that the only beneficial meeting is the one where the Sheikh is physically in attendance. When our brothers or sisters meet, one of them must be the channel for inspiration to come from the Sheikh: one must speak and the others listen: one must take from the Sheikh and the others, through him from the Sheikh. The Naqshbandi Way is the Sufi Path adhering most closely to the practices of the Holy Prophet, and association in this manner was his way, and the way of his companions, as he always appointed a leader to preside in his absence.

Yes, one must speak and the others must listen, this way all the meetings of our brothers are blessed. If more than one person speaks, or if there are arguments and contention, then there will be no spiritual power in that meeting and hearts will be left cold. Therefore, if we indicate that one of our brothers should make association in any meeting, you must listen to him. when you listen to him, he will be able to receive the inspirations of our Grandsheikh whose heart is in connection with our Prophet, peace be upon him, whose heart is always with the Lord Almighty. In this manner Allah Almighty is going to help that person and pour out on him from His endless Blessings, His endless Mercy, Knowledge and Favour Oceans, so that through his words the attenders of that meeting may be guided towards their destinations...

- Mawlana Sheikh Nazim Haqqani
(taken from Mercy Oceans of the Heart)


Patience

Whenever we direct our hearts towards our Lord Almighty we are immersed in inner peace, and when we turn away from Him we are stranded at the bottom of a deep and dark well seething with snakes, scorpions and spiders.

Grandsheikh (Dagestani) told me of a man who always felt aggravated by his surroundings who always felt as if people were disturbing his peace of mind. One day he got so fed up with the society of men that he decided to leave it behind and become a cave dwelling hermit. So he settled all of his affairs and retired to a remote mountainside. After searching for many days he finally found a cave suitable for his purposes, and occupied it, saying: "There is no one here and no one knows where I am. I am finally in peace."

Just as he was saying this to himself, someone passed in the valley below, looked up at the mountainside and noticed a very beautiful rock just near that cave. "I must have a piece of that colourful rock", he said to himself, began climbing the mountain and started chiseling away at the rock, tak! tak! tak!

At this the man in the cave became really exasperated and said: "Oh my Lord, I try to escape from people and You send me this! There are so many mountains, why did you have to send him to this one?

No one can escape discomfort in this life, as the Holy Prophet said, "There is no rest in this world." You may live in a city or a village, even on the side of a mountain - but all you will discover is that this life is made of unrest. We have been ordered to be patient in the face of this situation, for, "He who is patient ultimately succeeds". Allah sends us trails and burdens in accordance with our capacities, but every single person must carry some burden through this life. We will be asked to carry burdens in accordance with our faith-power. In our times believers will be loaded to their absolute capacities, as spiritually blind people have made sure to make the lives of believers as difficult as possible.

Mawlana Shaykh Nazim Haqqani
(taken from Mercy Oceans : Lovestreams)

Ego (Nafs) - Suhba
by Sheikh Nazim Al-Haqqani
heard & transcribed by G. F. Haddad

[ also below: Human Beings Must Glorify Their Lord ]

DAY OF ISRA AND MIRAJ
27 Rajab 1425 / Saturday 11 September 2004
Lefke, Northern Cyprus
[February 10, 2005]



A`udhu billahi min al-shaytan al-rajim.
Bismillah al-Rahman al-Rahim
La hawla wala quwwata illa billah al-Ali al-Azim

Allah, Allah! Subhan Allah.

This is a holy month and a holy day today.)* That it is [the] most important miracle, not only for the Seal of Prophets, but from [the] beginning up [to] today. How many thousands [of] Prophets! – they came and they have been sent by theLord of Heavens; and each one, also, they have been granted miracles.

Miracles: it is only [a] means to make people to [be] satisfi[ed with] what that person [is] claiming as his prophecy and his messengerhood, or for his message – that he has been sent by the Lord of heavens.

But always, people when they are under the hegemony or under the control of their egos, they were refusing. That is their egoistic characteristic. Because man – every man – they have ego, nafs. And nafs – [the] first characteristic of [the] ego is to be proud.

That is the biggest cursing that [is] carrying on anyone! [It] is the worst characteristic, and [what] is easily making curses coming on their head: to be proud! And Allah Almighty never likes [for a servant] to be proud. [You are] a servant! A servant! [You] can’t be proud!

But pride is most important characteristic of ego, to say: LA ILAHA ILLA ANA [No god except I]. [Addressing someone] X.! Don’t sleep.... Astaghfirullah. That is kufr; that is shirk; beyond shirk also. Whoever says la ilaha illa ana [is] refusing the existence for the Lord of heavens; not asking to be on an equal position with the Lord of Heavens, no; “la ilaha illa ana” – ha-ha! [It is the] worst characteristic that is making people to be thrown away from the Divine Presence.

Servanthood. It is the main characteristic that the Lord of heavens [is] asking from His servants, from His creatures. He is asking: “Declare that you are My servants!” {ALASTU BI-RABBIKUM?} [“Am I not your Lord?”] [sheepish voice, broken posture:] {qalu bala} [“they said: yes.”]

Am I your Lord? Their Creator. The greatness that was covering that assembly, ijtima` – no one can be able to [raise] their eyes a little bit up. [They were] saying: [meek voice, cowed posture] “Bala, bala.” As is mentioned through Holy Qur’an – Do you recite Holy Qur’an? Hahaha. We are reciting [nodding head as if to mean “merely with the tongue”]. Asta`idhu billah. Say: {Wa rafa`na fawqahumu al-tur.} [“We raised above them the mount of Tur.”] (4:54).

[“Them” meaning] Yahud, Jews, the children of Israel. They’re [the] first, [the] first or highest level to be refusing servanthood and to claim that they’re something. Moses, peace be upon him, [was] bringing Holy Torah and asking from them: “That is your Lord’s commands to you, O servants of our Lord.” They [were] making: “mm, ah, er, uh, oh, wha, nn [stammering noises signifying stalling and denial], we’re accepting, [but] from where you did you bring this....?”

{Wa rafa`n fawqahum al-tur!} [And We raised above them the Mount of Tur.] Allah Almighty, with His endless power, was taking the mount of Tur up like [an] umbrella: “[Are you] ACCEPTING OR NOT??” [Immediate prostrating gesture] [They were] falling down, accepting by force. They were so very fearful, making like this [prostrating] and like this [glancing up sideways] [to see] if the mountain is coming [down] on their heads! When when they are making sajda [today], they are doing also like this. Yet [today] they are [still] doing this.

Astaghfirullah al-`azim. By force, ego is going to accept! When the mountain was coming [back] to its place, again they were beginning to say, “Oh, why, why… maybe this was a dream?” And their children, their generations are saying, “It can’t be, it can’t be, for this [mountain] to get up, a huge mountain, to stand from its base, to get up [gesturing upwards] and to be there! [With mock-earnest nasal voice:] “Be-cause-gravy-tea-ne-ver-accepts-such-a-thing!” Uh-huh. “Gravy-tea! Oh! Even this [Throws his tasbih in the air] must come down, must fall down!” They are not valuing what we are saying. Their ancestors are saying, “Don’t say this.” “[But] We were there!” “Perhaps you were dreaming this. Can’t be! Bring a proof that a mountain can be taken up by itself or by someone that we are not believing, to be on your head like an umbrella. Perhaps you were dreaming or, [out] of fear, you were imagining ‘a mountina may fall on ourselves.’”

The begininng of materialist philosophy, materialist principles. Materialism from our Iraelite brothers. All of us from the same root, but branches [are] different. And branches are going to be like brothers. Never accepting. Can’t be. And Allah Almighty is showing, it is not only for Iraelite people, but showing that everyone’s ego is of the same type. No different. The characteristic of ego – asta`idhu billah: {Inna al-nafsa la-ammaratun bil-su’} “Truly, the soul ever commands evil” (12:53). Never, unchangeable characteristic for the ego: to order to you, ordering [you] not to believe in anything. Don’t do anything for anyone else, only for me. I am – if you are asking for a lord, I am your lord. If you are asking for anyone to be worshipped, I am that one. Never changing from the beginning up to today, the ego. So proud! Even not accepting its Lord’s existence, saying: “No. La ilaha illa ana”; astaghfirullah.

A`zamu al-bala’ – that is carrying the biggest cursing on the people. Therefore the Lord of Heavens [is] asking to teach people, to train people, to give everyone’s right to their owners. Your ego, what is right you must give. No more. If you are going to give more, you are going to be zalim – oppressor eating the rights of others. Coming for training people to know their rights. First, rights of the Lord of Heavens that created you and created everything. You must give first His rights. Not anyone else’s. No. If you are passing, not looking that rights, don’t ask that anyone is going to give rights to you, everyone is going to be oppressors for you.

Now people [are] in it; because they left heavenly orders, heavenly commands. Because they are like the first tribes of the children of Israel , they are saying la ilaha illa ana, and at least they were doing, to get a satisfaction through themselves, they are making a Golden Cow. Because common people [are] always asking to see something, to look to that one and to touch and to hear from that one. Our ego’s characteristic. If leaving them as they were claiming, after a while, that idea is going to be changed. They should ask for something that they may look at, they may touch it, they may hear it, they may see that one. Because they are never going to be statisfied if they are not seeing, looking and touching.

That is materialism that destroyed whole heavenly beliefs. And people [are] on it now. Therefore, cursing [is] every day coming on earth, today one, tomorrow seven times, after tomorrow seven times [more] curses coming. Tomorrow, after tomorrow... double, double cursing coming.

What is your opinion for governments and nations? Every day they are coming into a better condition or getting everything worse, and worse, and worse. Bad situation growing up and troubles climbing, suffering climbing, and miseries coming through whole people.

La hawla wa la quwwata illa billah al-`ali al-azim. Yes. First man. He did a khata’ - mistake. He did a mistake because he did according to his ego, and mostly egoistic character [is] through women. Through traditional knowledge, Allah Almighty is making the power of ego ten parts, giving one part for men, and to women nine parts. Then making `aql [intelligence] ten parts, giving nine parts to men and one part to women. Come and say to me: “Ee-qua-lee-tee” for women and men!

But people, they are drunk now. Drunk from their ignorance. Ignorance is a dark cloud – dukhan [smoke]. We can bring ta’wil [figurative interpretation]. For understanding, we may bring some words on some words [of] Holy Qur’an al-Karim. “That should be covered” [{But watch thou for the day when the sky will produce visible smoke that will envelop the people (44:10-11)}]: one of the big signs of Qiyamat, last days – [a] big sign that should be a smoke, a smoke that is going to be dark, covering the whole world from East to West, from North to South, and people – unbelievers are going to be like drunk ones, only that smoke, that darkness is never going to affect believers. Believers, they should have a majal, atmosphere private atmosphere that you should be in it. You should be in a special situation [where] that is never touching to you - that smoke, poison, darkness, [is] never touching you.

We can bring an opening with another verse/words; and it is true, it should be , what Allah Almighty said: that dukhan, that smoke should cover all the world, it is Ok, it should be [that literal meaning] but also we may give an example, we may give a new teaching, a new understanding from that: that there should be on earth [such] darkness that every religion’s light just extinguished, therefore the whole world is going to be in dark darkness. Only as stars through dark darkness of space, the skies – they are keeping their positions, their lights clearly – its is clear you can see them; also, Believers, through that dark darkness, poisoned darkness, they should be in safety; their faith, their beliefs’ lights [are] going to be seen, and others [are] going to be unseen through [the] dark darkness of that smoke. Now people [are] in it.

It is an understanding [of Tafsir] also. And Allah Almighty knows, and His Prophet knows, and who[ever] the Prophet may give a light may understand. The Holy Qur’an is not an ordinary book. You can find everything in it. But people are never touching such mean[ing]s, or they aren’t able to dive through the oceans of Holy Qur’an. Now, people through that dark darkness. And coming also, as it is informed – because this preparing that poisoned smoke. That, as Prophet’s explanations [are] giving us, never harming Believers that darkness or that dark smoke cloud because they have lights of their faith keeping themselves. But others should be like drunk, or dying to pass away.

May Allah forgive me. We were speaking on [the] characteristic, the worst characteristic of our ego: to be proud. A proud person, fighting to his Lord. [Behind] every sin, every fighting, every evil [lies] that characteristic; because they are proud and they are fighting. Proud people are never accepting peace, either in themselves or in others. Therefore I am running to Allah from their sharr - from their harms, evils. I am asking protection, not to leave me to the hands of my dirty ego. That is the summary of Prophet’s hadith sharif, good perfect advice: Allahumma la takilni ila nafsi tarfata `ayn. O my Lord, do not leave me in the hands of my ego, because to be in its hands means to fall into a dark darkness of egoistic dirty worlds, dirty situations.

May Allah forgive me and bless you for the honor of the most honored one who was teaching whole nations for their eternal lives, calling them to enlightened worlds, endless lightened worlds that the Lord of heavens prepared for them through their eternal lives, for Eternity, Eternity - Subhan Allah - Abadi, Sarmadi!

May Allah forgive me. Ya Rabbi, forgive us! For the honor of the most honored one whom You have honored with the Night-Journey and granted that which noone can grant to anyone else. From Your grants we are asking humbly for a protection and shelter from our dirty egoes and evil.

Amin. For the honor of that one. Bi-hurmat al-Fatiha.