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.

What Happened when Shah Naqshband Qaddasallahu Sirrahu was Born
Mawlana Shaykh Hisham Kabbani |Saturday, May 02, 2009 | fenton, MI US

Audhu billah min ash-shaytan ir-rajeem. Bismillahi 'r-Rahmani 'r-Raheem
Nawaytu'l-arba` een, nawaytu'l-`itikaaf, nawaytu'l-khalwah, nawaytu'l-riyaada, nawaytu's-salook, nawaytu'l-`uzlah lillahi ta`ala fee hadha'l-masjid. Ati` Allah wa ati` ar-rasula wa uli 'l-amri minkum

[Shaykh Sharafuddin’s notes: about Shah Naqshband Qaddasallahu Sirrahui ]

Allah swt honored us with his prophet (s) that He has sent him mercy for humanity and from that mercy everything that comes for the benefit of Allah’s creation is considered it is coming from the mercy that Allah has blessed Sayyidina Muhammad (s) with. Everything good is coming for sure from the secret of that mercy. And Allah didn’t create anything with no wisdom. So rahmatan lil-`alameen has in it secrets - it depends on whom it reaches from Allah’s creation.

And there are beside trees and nature and animals and oceans and fishes and everything, there are angels and there are jinn and there are awliyaullah and there are prophets and there are Sahaba and there are Sahaba and there are prophets and there are malaika and there are jinn. That mercy has to reach them every one of them. And fom one to another it changes. If it reaches, traces of it, it might turn a pebble into a jewel. If it reaches more, it might turn a jewel into a diamond and if it reaches more it might turn that diamond into another mercy from the mercies of Sayyidina Muhammad (s).

Awliyaullah they appear at birth by…when they are born, immediately they are known to be awliyaullah because awliyaullah are selected. Not everyone can be a saint. Every saint has his own dress that comes from the mercy of Sayyidina Muhammad (s) that Allah dressed him with. And every student of these awliyaullah also they receive some of that mercy that they will be dressed with. And this now we are speaking about that reality that has been dressed on Sayyidina Shah Naqshband Qaddasallahu Sirrahu.

So it is something that is amazing to understand and to see and to understand what Allah swt gave to his prophet out of his greatness and the Prophet (s) gave to awliyaullah. If one wali has that what do you think about all of them, then what you think about about Sahaba what you think about prophets, what you think about seal of messengers what you think about angels.

Sayyidina Shaykh Sharafuddin and Shaykh Abdullah ad-Daghestani has related that Shaykh Sharafuddin has told him about, stories, it is not stories but accounts that have happened with Sayyidina Shah Naqshband Qaddasallahu Sirrahui. Is Qur'an a story? No. Qur'an is Allah’s ancient words, but Allah revealed to us stories in the Holy Qur'an. So stories in our life are important to learn, where Allah said:

نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَـذَا الْقُرْآنَ وَإِن كُنتَ مِن قَبْلِهِ لَمِنَ الْغَافِلِينَ

nahnu naqassu `alayka ahsan al-qassasi bima awhayna ilayk hadha al-Qur'ana wa in kunta min qalbih lamin al-ghaafileen.

We do relate unto thee the most beautiful of stories, in that We reveal to thee this (portion of the) Qur'an: before this, thou too was among those who knew it not. [12:3]

We are telling you stories from the best of stories. So it means that Holy Qur'an Allah revealed stories in Holy Qur'an for us to understand. And that is why stories in Shariah or Islam or in sainthood is important for us to learn. Not only we have to speak about good manners, and moral excellence we also have to give stories without stories it doesn’t that with it the greatness of what Allah wants us to know.

So he said that “Sayyidina Shaykh Sharafudddin told me stories about Shah Naqshband Qaddasallahu Sirrahu, 54,000 stories about different accounts that happened with Shah Naqshband Qaddasallahu Sirrahui in his life as a saint from age of one day of birth til he passed away when he was at age of 74 years.”

Sharafuddin he told Grandshaykh 54,000 stories about Shah Naqshband Qaddasallahu Sirrahu. It is not like a story how many chickens you have and how many coats you have. These are spiritual stories in which Sayyidina Shah Naqshband Qaddasallahu Sirrahu was moving in them. He said, "That is a part or a glimpse from his birthday, the day that he was born, what happened, when he was born” and Grandshaykh Shaykh Abdullah al-Faiz Daghestani is relating that story from his Grandshaykh, Shaykh Sharafuddin. He is relating that story about Sayyidina Shah Naqshband Qaddasallahu Sirrahu. He said that the moment… as that shows how he was dressing from the secret of Sayyidina Muhammad (s).

He said, "The moment he came to dunya, the whole area in Daghestan and the area surrounding, and immediately between east and west, the smell of Paradise has overcome this whole world from east to west. “

“And from that smell that came to Daghestan region as it was his own place, 5000 secularist, atheist people, as it was an area of communism, nearly 5000 people from the smell of that smell they could not take it because it was the smell of Paradise, they died, they could not take. Their bodies as they were not believing in a creator they were gone, they left dunya.”

He said, "That night Sayyidina Shah Naqshband Qaddasallahu Sirrahu with his spirituality that appeared at that moment when he was young, the first day of his birth he gave tariqah through his spirituality, as his body was still small he gave spirituality to 10,000 people and he said that night 80,000 people 80,000 men, hubb ad-dunya was completely thrown away from their hearts because of that smell that came from Paradise, covering Sayyidina Shah Naqshband Qaddasallahu Sirrahu at his birth.

So he said, "Three issues happened: 5000 atheists died; 10,000 took baya` on his spirituality and 80,000 had love of dunya was thrown from their hearts.”

He said that “At his birth, awliyaullah that were living were ordered to move in space by tayy az-zamaan by time folding, appearing in the area of Sayyidina Shah Naqshband Qaddasallahu Sirrahu. And they were praising Allah swt that Sayyidina Shah Naqshband Qaddasallahu Sirrahu came to dunya to take the responsibility of this dunya.”

So a munaafiq cannot accept these words and these words are not for them. These words are for those who love tariqah and saints and want to know the power of saints. The power of saints, no one can understand except saints themselves and that power is coming from the mercy that Allah granted to the Prophet (s).

And so Grandshaykh was listening to Sayyidina Shaykh Sharafuddin and not only seeing but also seeing as if living what Shaykh Sharafuddin was saying. Today you say live broadcast you see what is happening, but still you are only seeing on a screen. But awliyaullah they feel what happened, they see, they hear, they feel they tasted that is kashf.

So Sayyidina Shaykh Abdullah Daghestani, at that moment he was experiencing that and Shaykh Sharafuddin said to him, "O my son, "O my son, don’t look at that too much. That is not yet too much. Since the moment Sayyidina Shah Naqshband Qaddasallahu Sirrahu was created and til he leave dunya, in every step he step from day one, even the step with his mother carrying him, that will be counted or his father or brother carry him, those steps will be counted and all the steps he step in his life, on every step accumulated all of them together, Allah will create angels will create angels on the number of steps he stepped in his life Allah will create angels that will do istighfaar and this istigfhaar will be writing on Ummat an-Nabi (s).”

“And on every breath coming in and coming out, Allah creates angels for every breath coming in and for every breath coming out, with their secrets as when you breath in you breath in oxygen but here he breathes in secrets and he breathes out secrets that he sends to his follower. As he breathes in he receives secrets from the Prophet (s) and as he breathes out he sends out those secrets to be dressed on his followers.”

And he said, "More than that…” Shaykh Sharafuddin said, and I mentioned that in the book Naqshbandi Sufi Way that there are nine awliyaullah that have Sultan adh-Dhikr. I explained that in the book but now we pass through it.

“In every breath, Sultan adh-Dhikr come in and on every breath Sultan adh-Dhikr goes out.”

Sultan adh-Dhikr, only nine awliyaullah that have Sultan adh-Dhikr. How long it take to recite Holy Qur'an. 15 hours? Nearly 15 hours if someone wants to read the whole Qur'an from beginning to end, non-stop. Or 16 hours.

Sultan adh-Dhikr is not that. You can complete the whole Holy Qur'an in 16 hours or 15 hours if you recite from beginning to end. Sultan adh-Dhikr is that as you are breathing in you complete the whole Qur'an in breathing in. And still that is not Sultan adh-Dhikr. And when you breathe out you breathe out with khatm al-Qur'an. Breathe in to complete whole Qur'an and Allah stretches for you the time and you finish the whole Qur'an in one breath. And that is not Sultan adh-Dhikr; that is given to many awliyaullah

Sultan adh-Dhikr is when you breathe in, that is Sultan adh-Dhikr when you breathe in the Holy Qur'an and on every letter there are 12,000 oceans of knowledge, with that breath in. It doesn’t come like words coming, as if someone is reading, but it comes with its secrets. It comes with 12,000 oceans of meanings and secrets on every letter, and when you breathe out there is on every letter 12,000 oceans of knowledge and each knowledge is different from the other knowledge.

When you breathe in and breathe out how long it takes? Three seconds. And then the next time you breathe in and breathe out, another 12,000 oceans of secrets on every letter on every breath in and 12,000 oceans of secrets on every letter breathing out.

So because you are related to these saints, and this chain, who achieved Sultan adh-Dhikr and one of them is Grandshaykh and then Shaykh Nazim and Shaykh Sharafuddin ad-Daghestani and 5 others. So as much as you read Qur'an, as much as you read, passing your finger under the letters, if you read one juz or 2 juz they will give to your heart the secrets of this knowledge that they are dressed with it.

And he said that “with the first breath after he came out of his mother, his breathing in and breathing out is with Sultan adh-Dhikr and it is all written for Ummat an-Nabi (s).”

“At age of one year, Allah swt gave permission to the Prophet (s) for the Prophet (s) to appoint for him angels from the nearness angels, that are always in the presence of Allah and always in presence of the Prophet (s) – Allah has assigned these angels and given the to the Prophet (s) to assign to Shah Naqshband Qaddasallahu Sirrahu to raise him and teach him knowledge.”

That is why Sayyidina Abdul Qadir Jilani Qaddasallahu Sirrahu is given the Ghawthiyya. So Shaykh Shah Naqshband Qaddasallahu Sirrahu has that specialty that Sayyidina Abdul Qadir Jilani Qaddasallahu Sirrahu had it. He said that, “Also Allah ordered Sayyidina Khidr Alayhissalam to be always in his company. Never he left him. Always he was in the company of Sayyidina Shah Naqshband Qaddasallahu Sirrahu and guiding what he has to do and teaching him along with the angels that have been assigned to guide him.”

“And as he was young he was guiding young children even to tariqah. From the age of 5 to age of 7 he was able to bring 5,000 kids to come to tariqah because of the power of his talk when he speak he throws pearls into the hearts of children.”

He said, Shaykh Sharafuddin speaking to Grandshaykh Abdullah al-Faiz Daghestani that “When he became 15 years of age a complete transformation of his spirituality happened, that he was able to raise that transformation of his reality faster, achieving the learning from the angels and Sayyidina Khidr Alayhissalam, and he was able to reach a level in praise with infinite number of angels and he is there; his spirituality never left them. And that is why when he makes du`a or munajaat that his du`a was 12,000 times higher than those angels through his spirituality. And the Prophet (s) assigned him as a saint for those angels that he was able to guide them how to praise and for that praise to be written to Ummat an-Nabi (s).”

He said, "That when he became 17 years of age, in this level, he was able to reach the highest level of perfection that is why he is called Ghawth, Ghawth az-Zamaan, that have passed before him and they are in jannat al-barzakh and whatever high levels he is giving to those he reached that and he reached ot make sajda under the `Arsh.

And he said, "under that `Arsh there was a white river that has an infinite number of creations that Allah has created them to be like a beauty for Paradise, from men and women. Women were from hur ul-`ayn in that white river there. It looks like a river, very white and it is full of hur al-`ayn and full of young men in Paradise as mentioned in Surat ad-Dahr:

وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَّنثُورًا وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا

Yatoofu alayhim wildaanan mukhaladoon wa idha ra’ita ra’ita na`eeman wa mulkan kabeera.

And round about them will (serve) youths of perpetual (freshness): If thou seest them, thou wouldst think them scattered Pearls. And when thou lookest, it is there thou wilt see a Bliss and a Realm Magnificent. Al-Insan [76:19]”

“Allah mentioned in Surat ad-Dahr, that they are encircumambulated with young teenage men, wildaanan mukhaladoon, young ones that are everlasting they don’t grow old and they are in continuous tawaaf, and if you look at them you see these young men like white pearls.”

And that is why he said that is like a white river and he said, "You cannot count them, no beginning and no end. “

“Sayyidina Shah Naqshband Qaddasallahu Sirrahu he was raised to make sajda under the Throne and there was a white river there full of hur al-`ayn and full of young men like white pearls and all of them are listening to his advice and Shah Naqshband is assigning this one to be of service to this mureed, to this one, 100; to this one to be of 1000, to this one to be 1 million. And that is one of his specialties to assign them to members of Ummat an-Nabi (s).”

This is one glimpse of awliyaullah.

He said that, “When he became 19 years of age, the Prophet (s) called all prophets messengers and prophets to dress him from their powers and also to be able to teach Ummat an-Nabi (s) that they came before and that they came after until the Day of Judgment. It is a specialty of Sayyidina Shah Naqshband Qaddasallahu Sirrahu and not only in his time but before, up to Sayyidina Adam Alayhissalam and to prepare them for Judgment Day in order to be ready for it.” And always he said, "that he was sitting besides Sayyidina Abu Bakr as-Siddiq Radiallahu anhu. And taking from his heart and speaking.”

And may Allah bless us and forgive us and I think this is enough about Sayyidina Shah Naqshband Qaddasallahu Sirrahu.

This is awliyaullah describing Sayyidina Shah Naqshband Qaddasallahu Sirrahu. This is for us know. What is above that I don’t think we can take
it. Bihurmati Habib Fatihah.

Wa min Allah at Tawfiq

How to Get the Attention of Prophet Muhammad

Mawlana Shaykh Hisham Kabbani | Tuesday, Apr 28, 2009 | Washington, DC US

Ati` Allaha wa ati` ar-rasoola wa uli 'l-amri minkum

Allah said and is still saying that we have to “obey Allah swt and obey Him and obey Sayyidina Muhammad (s) and obey those who are on authority.” Those who are responsible; those who are taking care of us; those who are guiding us. Those who are inheritors from the Prophet (s).

And to follow them there are rules and regulations, like when you buy a computer, they say to you there are rules and regulations to make your computer. Like when you buy anything there are rules and regulations you cannot leave behind. If you don’t follow these rules that instrument doesn’t function. So to make our ... function is that we have some rules that we have to obey and follow. For sure, we are weak and we are helpless, but at least we have to try. If we don’t try then you be blamed, because Allah will ask you did you try. You cannot say I didn’t try. Try you didn’t succeed you didn’t succeed, but at least you tried.

Sahaba were trying to gain the love of Sayyidina Muhammad (s). they were competing who will give salaam first that the Prophet (s) will answer them a better salaam. So they were trying even in salaam to get the attention of Sayyidina Muhammad (s). and his attention, is so, Allah has mentioned it to us, in his Holy Qur'an, in many many places and one of the main places to draw the attention of the Prophet (s) that people today say “How are going to draw attention towards us.” They say, make du`a that we see the Prophet (s) in dream. Don’t they say that? Yes, many. To see him in the dream is everyone’s expectation; everyone wants that and everyone that. But first you have to show him you can handle it. You can be able to see him in the best way of a dream, to draw his attention. And his attention is so simple because the prophet is so humble, he accept anything and Allah said, Allah and his angles are praising prophet. O mu’mins, praise him. Ya ayyuhalladheena amaanooo salloo `alayh. If you mention the name of someone and parise him all the time that person will feel shy from you and give you what you want. So if we are not getting what we want we are not praising as we should be.

So it is very simple, inna Allah wa malaikatahu… o believers, muslim praise Sayyidina Muhammad (s) and you will get his attention. The Prophet (s) said, “Man salla alayya marra radaAllaha ruhi ilya hatta usalim `alayh - Whoever praises me one time Allah send my soul back to my body and I respond.”

[aaaaaah. Yaaa sayyideeeee!!!!]

He gets attention from the Prophet (s).[aaaah, aaaah!aaah!] he didn’t begin yet.

Sajjalnaak, his mother is on the internet and his sisters. Allahuma salli `ala Sayyidina Muhammad. [aaaaaaaaahhhhh!!!!]

When you smile, it means the tajallis iscoming down that tajallis he feels it quickliy, he is crying or smiling. He didn’t cry yet. [ Ya saaaayideee, Ya rasululllaaaaaah, hhaaa, hhaaaa]

Ashhadu an la ilaha ill-Allah wa ash-hadu anna Muhammadun rasul.



[short dhikr]



Ila hadratin-nabi…

So to bring the attention of Sayyidina Muhammad (s) is to keep always mentioning him and praising him. Because to show your relationship to someone is always either today you send him or her, an SMS or email, or you give a call every now and then, to keep that relationship fresh. When you separate for a long time you feel shy to call. If you call you say, “I broke the ice, I melted the ice.” So you need not to have ice between you and the Prophet (s). you need always that hot warm relationship between you and the Prophet (s) that anyone you call upon him he answers you. Although you might not hear it but he answers you.

And the whole Islam is based on the relationship between you and the Prophet (s) and between you and Allah through the Prophet (s) and between you and your shaykh that he guided you to keep that relationship strong. Because whenever he sees that relationship is beginning to be cold he brings it back to be warm and to bring it back to be warm you have to have a good relationship with the guide, the Shaykh if you don’t have a good relationship you will not be able to bring you back to the presence of Sayyidina Muhammad (s). that is why the company of the Shaykh is important. Else you will have between him and you there is some kind of coldness that you are not seeing him, you are not listening to him physically you are not building up your relationship with him, if you are able to visit you visit and if not, at least you have to keep his guidance in you. Today nothing is guiding us except our egoes. People their ego guides them today. Whatever their ego or their desires ask they respond. Whatever inspiration comes from Allah and his prophet from the Prophet (s) or from the shaykh directly to the heart you struggle to fufill it, too many obstacles in front of you.

So Allah swt wants you to build that relationship and not to be a friend only you can say “I am his friend” and now it is very famous, “friend, friend, friend” with Facebook. You are my friend I show you all my private pictures. From where he became your friend. You saw him one time on internet and he became your friend and you expose all your pictures to him. And whatever friends you have with you in the picture become available to him. And that is not relationship - that is nakedness. Not you are naked but you are exposing yourself to everyone on the internet, millions of people.

Friendship is something like “that person I like him, we sometimes go places together for dinner,” or rafeeq. Sahib is different. Who is your companion. [you.] No, not me; not yet.

Your companion is by definition by normal life, your spouse. Your wife or your husband is your companion. Is it not? Because you relate to each other everything. That means the companion is companionship going along in every moment of your life. If you divorce because today they divorce a lot or separate that is not a real companion. That means you chose a false companion. A companion is someone if you cut him into pieces that will not change his love to her or to him.

Sahaaba, the Prophet (s) build them up, that is why they are called Sahaaba. They are not call friends, rufaqa’ih. They are called ashaab, ashaabee, or ashaabuh. Ashaab an-Nabi that means if he wants to go anywhere they are with him. If they are not with him physically they are with him spiritually. They will never lose sight of his presence

When two people teenagers love each other you can define them as real companions. Huh? They cannot sleep. You are like that before you are still like that. You cannot they want to see each other daily. Look Romeo and Juliet. The story. How is it? He was playing the guitar or musical instrument under her window. You were playing for her also?

So Sahaaba, ashaab an-Nabi (s), Allah honored them, no one is like them. Because their companionship to the Prophet (s) cannot be described.

So companionship is important. And that is why the word, as I explained before from ashaab an-Nabi. Ashaab came from sahib. Pakistani the say sahib, everyone is sahabi. Muhammad Ilyas saheb. What’s your name Selim saheb. Everyone is saheb. Saheb if you cut him into pieces he will not change his love to the one he loves. Ashaab an-Nabi (s) comes from suhbat. Sahib is the name and suhbat is… sahib is the noun and subhat is the description the adjective, that you are always with the, always making the companionship to be really described as real subhat.

That is why Sayyidina Shah Naqshbandi imam of the tariqah and sultan of this tariqah always he defines his meetings with a title before he begins, “Our way - tariqatuna as-suhbat wal-khayru fil-jami`yyah - Our way is companionship [and the good is in the gathering].” If it is not companionship it means we are not in reality - no relationship. So he wants to make sure whenever he opens a majlis, he wants to say,

'"Our way is companionship," as Allah swt mentioned in Holy Qur'an, about the verse that mentioned in it suhbat and that person in particular that Allah mentioned as companion of the Prophet (s) who is mentioned in Holy Qur'an by name, Sayyidina Abu Bakr as-Siddiq .

إِلاَّ تَنصُرُوهُ فَقَدْ نَصَرَهُ اللّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُواْ ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لاَ تَحْزَنْ إِنَّ اللّهَ مَعَنَا فَأَنزَلَ اللّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَّمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ الَّذِينَ كَفَرُواْ السُّفْلَى وَكَلِمَةُ اللّهِ هِيَ الْعُلْيَا وَاللّهُ عَزِيزٌ حَكِيمٌ

Illa tansuroohu faqad nasarahu Allahu idh akhrajahu alladheena kafaroo thaaniya ithnayni idh huma fi ’l-ghaari idh yaqoolu li-saahibihi laa tahzan inna Allaha ma`ana fa-anzala Allahu sakeenatahu `alayhi wa ayyadahu bi-junoodin lam tarawha wa ja`ala kalimata alladheena kafaroo as-sufla wa kalimatullahi hiya al-`ulya w’Allahu `azeezun hakeem

If ye help not (your leader), (it is no matter): for Allah did indeed help him, when the Unbelievers drove him out: he had no more than one companion; they two were in the cave, and he said to his companion, "Have no fear, for Allah is with us": then Allah sent down His peace upon him, and strengthened him with forces which ye saw not, and humbled to the depths the word of the Unbelievers. But the word of Allah is exalted to the heights: for Allah is Exalted in might, Wise. 9:40

So where that verse has been revealed? In the cave from where they were migrating from Mecca to Medina they were passing through that cave an they were going there to rest and ..and Sayyidina Abu Bakr as-Siddiq was sad. We won’t mention here the reason and he was sad and Allah revealed that verse to the Prophet (s) in the cave. It means you want to have real companionship with Allah and his prophet and with the mashaykh you have to go to the cave. That suhbat cannot be anywhere. It cannot be in the park and it cannot be in the home. You must find it in the cave.

Who is that cave. Ashaab al-kahf, the Surah of ashaab al-kahf, the Companions of the Cave, Allah said to them:

فَأْوُوا إِلَى الْكَهْفِ يَنشُرْ لَكُمْ رَبُّكُم مِّن رَّحمته ويُهَيِّئْ لَكُم مِّنْ أَمْرِكُم مِّرْفَقًا

fawoo ila alkahfi yanshur lakum rabbukum min rahmatihi wa yuhayyi lakum min amrikum mirfaqa.

"betake yourselves to the Cave: Your Lord will shower His mercies on you and disposes of your affair towards comfort and ease." 18:16

And [for many a year] thou might have seen the sun, on its rising, incline away from their cave on the right, and, on its setting, turn aside from them on the left, while they lived on in that spacious chamber, [bearing witness to] this of God's messages:

18:17

He whom God guides, he alone has found the right way; whereas for him whom He lets go astray thou canst never find any protector who would point out the right way.

And thou wouldst have thought that they were awake, whereas they lay asleep. And We caused them to turn over repeatedly, now to the right, now to the left; and their dog [lay] on the threshold, its forepaws outstretched. Had you come upon them [unprepared], thou wouldst surely have turned away from them in flight, and wouldst surely have been filled with awe of them. 18:18

…some will say, "[They were] three, the fourth of them being their dog," while others will say, "Five, with their dog as the sixth of them" -idly guessing at something of which they can have no knowledge -and [so on, until] some will say, "[They were] seven, the eighth of them being their dog." Say: "My Sustainer knows best how many they were. None but a few have any [real] knowledge of them. Hence, do not argue about them otherwise than by way of an obvious argument, and do not ask any of those [story-tellers] to enlighten thee about them." 18:22

O people of the cave, O the people who were running - either they were 3 or 5 or 7, and their dog is with them. No one knows their number except Allah swt. Allah is telling them run to the cave. That cave is al-Kahf al-Muhammadiyya. That means "run to the Prophet (s)!" He is the safety boat, the boat of safety that can carry everyone from these storms in the ocean and his boat will sail in that stormy ocean.

وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ

Wa khalaqna lahum min mithlihi ma yarqaboon.

And We have created for them similar (vessels) on which they ride. 36:42

[It means] "And from the exemplar of that we have created an imitational boat they can ride on it." Like today we went on a boat, that boat is an imitation of the real boat that takes you thru that ocean from shore of safety to other shore of safety. That means passing from one side of dunya to the other side of dunya no one can take you except Sayyidina Muhammad. When you run to that cave that is the Safinat al-Muhammadiyya or the Kahf al-Muhammadiyya. When you enter you cannot enter if you are not a companion. Because you have to enter and go all the way. When we entered the boat today, not everyone can go on the boat. Not anyone foreigner can come and enter, they will not let him in. so no one can jump on the Muhammadan boat except those who are accepted by Sayyidina Muhammad (s).

So how we can become companions of the Prophet (s)? Not companions like the Sahaaba of an-Nabi but you can inherit. You be the imitational one. In that cave the reality of talqeen, talqeen is putting on your tongue the secret of this order. Was established in that cave. It means you have been called ot presence of the Prophet (s) in that cave. And Grandshaykh said that the Prophet (s) ordered Sayyidina Abu Bakr as-Siddiq to bring all the souls of Naqshbandi Order all the souls were there. So all the souls of the Naqshbandi. Disciples were in the Ghaari Thawr, the Kahf al-Muhammadiyya, where Allah called Sayyidina Abu Bakr as-Saahib. If the father is saahib what about the children. So the children will be ashaab. So when they called the souls of the Naqshbandi and they attended any dhikr he is for sure stamped as a Naqshbandi and he was present in that cave. And when you enter there in that cave are you not going to see everyone there.

Who was there? Waleed? Who was there. Sayyidina Muhammad (s). So anyone who saw the Prophet (s) can he go to hellfire? Saw the Prophet (s) and believed in him and said la ilaha ill-Allah Muhammad Rasulullah. There everyone was called with Sayyidina Abu Bakr as-Siddiq and the imam of khatm was called, Sayyidina Abdul Khaliq al-Ghujdawani, to lead them in khatm and to see the Prophet (s) really and to.. that is why Sayyidina Shah Naqshband said in every suhbat “Our tariqah is suhbat.” That means our tariqah has already been with the Prophet (s) in the cave with Sayyidina Muhammad (s) and Sayyidina Abu Bakr as-Siddiq , that means they have already acquire and inherited the secret of Sayyidina Abu Bakr as-Siddiq that there in suhbat with the Prophet (s) and that is enough to guide them all the way from dunya to akhira and they will not leave this dunya with out seeing the prophet. And that is meaning of tariqatuna as-suhbat that is the meaning of as-suhbat. May Allah keep us always with the suhbat of our shuyukh with suhbat of Sayyidina Abu Bakr as-Siddiq and with suhbat of all Sahaaba especially with Sayyidina `Umar and Sayyidina `Uthman and with Sayyidina `Ali and Sayyidina Al-Hasan and Sayyidina Al-Husayn and with all his sons-in-law and with all awliya who are descending from the Prophet (s) at every moment and with suhbat of our Shaykh Mawlana Shaykh And with suhbat of Grandshaykh . And before I say Fatihah, Mawlana said to tell them they are really in that suhbat and they will never be away from that suhbat of the Prophet (s) .

Fifty Four Thousand Stories about The Greatness and High Rank of Shah Naqshband

Mawlana Shaykh Hisham Kabbani | Friday, May 01, 2009 | fenton, MI US

Audhu billah min ash-shaytan ir-rajeem

Bismillahi 'r-Rahmani 'r-Raheem

Nawaytu'l-arba`een, nawaytu'l-`itikaaf, nawaytu'l-khalwah, nawaytu'l-riyaada, nawaytu's-salook, nawaytu'l-`uzlah lillahi ta`ala fee hadha'l-masjid



Ati` Allah wa ati` ar-rasula wa uli 'l-amri minkum



[Shaykh Sharafuddin’s notes: about Shah Naqshband i ]



Allah swt honored us with his prophet (s) that He has sent him mercy for humanity and from that mercy everything that comes for the benefit of Allah’s creation is considered it is coming from the mercy that Allah has blessed Sayyidina Muhammad (s) with. Everything good is coming for sure from the secret of that mercy. And Allah didn’t create anything with no wisdom. So rahmatan lil-`alameen has in it secrets - it depends on whom it reaches from Allah’s creation. And there are beside trees and nature and animals and oceans and fishes and everything, there are angels and there are jinn and there are awliyaullah and there are prophets and there are Sahaba and there are Sahaba and there are prophets and there are malaika and there are jinn. That mercy has to reach them every one of them. And fom one to another it changes. If it reaches, traces of it, it might turn a pebble into a jewel. If it reaches more, it might turn a jewel into a diamond and if it reaches more it might turn that diamond into another mercy from the mercies of Sayyidina Muhammad (s).

Awliyaullah they appear at birth by…when they are born, immediately they are known to be awliyaullah because awliyaullah are selected. Not everyone can be a saint. Every saint has his own dress that comes from the mercy of Sayyidina Muhammad (s) that Allah dressed him with. And every student of these awliyaullah also they receive some of that mercy that they will be dressed with. And this now we are speaking about that reality that has been dressed on Sayyidina Shah Naqshband .

So it is something that is amazing to understand and to see and to understand what Allah swt gave to his prophet out of his greatness and the Prophet (s) gave to awliyaullah. If one wali has that what do you think about all of them, then what you think about about Sahaba what you think about prophets, what you think about seal of messengers what you think about angels.

Sayyidina Shaykh Sharafuddin and Shaykh Abdullah ad-Daghestani has related that Shaykh Sharafuddin has told him about, stories, it is not stories but accounts that have happened with Sayyidina Shah Naqshband i. Is Qur'an a story? No. Qur'an is Allah’s ancient words, but Allah revealed to us stories in the Holy Qur'an. So stories in our life are important to learn, where Allah said:

نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَـذَا الْقُرْآنَ وَإِن كُنتَ مِن قَبْلِهِ لَمِنَ الْغَافِلِينَ

nahnu naqassu `alayka ahsan al-qassasi bima awhayna ilayk hadha al-Qur'ana wa in kunta min qalbih lamin al-ghaafileen.

We do relate unto thee the most beautiful of stories, in that We reveal to thee this (portion of the) Qur'an: before this, thou too was among those who knew it not. [12:3]

We are telling you stories from the best of stories. So it means that Holy Qur'an Allah revealed stories in Holy Qur'an for us to understand. And that is why stories in Shariah or Islam or in sainthood is important for us to learn. Not only we have to speak about good manners, and moral excellence we also have to give stories without stories it doesn’t that with it the greatness of what Allah wants us to know.

So he said that “Sayyidina Shaykh Sharafudddin told me stories about Shah Naqshband , 54,000 stories about different accounts that happened with Shah Naqshband i in his life as a saint from age of one day of birth til he passed away when he was at age of 74 years.”

Sharafuddin he told Grandshaykh 54,000 stories about Shah Naqshband . It is not like a story how many chickens you have and how many coats you have. These are spiritual stories in which Sayyidina Shah Naqshband was moving in them. He said, "That is a part or a glimpse from his birthday, the day that he was born, what happened, when he was born” and Grandshaykh Shaykh Abdullah al-Faiz Daghestani is relating that story from his Grandshaykh, Shaykh Sharafuddin. He is relating that story about Sayyidina Shah Naqshband . He said that the moment… as that shows how he was dressing from the secret of Sayyidina Muhammad (s).

He said, "The moment he came to dunya, the whole area in Daghestan and the area surrounding, and immediately between east and west, the smell of Paradise has overcome this whole world from east to west. “

“And from that smell that came to Daghestan region as it was his own place, 5000 secularist, atheist people, as it was an area of communism, nearly 5000 people from the smell of that smell they could not take it because it was the smell of Paradise, they died, they could not take. Their bodies as they were not believing in a creator they were gone, they left dunya.”

He said, "That night Sayyidina Shah Naqshband with his spirituality that appeared at that moment when he was young, the first day of his birth he gave tariqah through his spirituality, as his body was still small he gave spirituality to 10,000 people and he said that night 80,000 people 80,000 men, hubb ad-dunya was completely thrown away from their hearts because of that smell that came from Paradise, covering Sayyidina Shah Naqshband at his birth.

So he said, "Three issues happened: 5000 atheists died; 10,000 took baya` on his spirituality and 80,000 had love of dunya was thrown from their hearts.”

He said that “At his birth, awliyaullah that were living were ordered to move in space by tayy az-zamaan by time folding, appearing in the area of Sayyidina Shah Naqshband . And they were praising Allah swt that Sayyidina Shah Naqshband came to dunya to take the responsibility of this dunya.”

So a munaafiq cannot accept these words and these words are not for them. These words are for those who love tariqah and saints and want to know the power of saints. The power of saints, no one can understand except saints themselves and that power is coming from the mercy that Allah granted to the Prophet (s).

And so Grandshaykh was listening to Sayyidina Shaykh Sharafuddin and not only seeing but also seeing as if living what Shaykh Sharafuddin was saying. Today you say live broadcast you see what is happening, but still you are only seeing on a screen. But awliyaullah they feel what happened, they see, they hear, they feel they tasted that is kashf.

So Sayyidina Shaykh Abdullah Daghestani, at that moment he was experiencing that and Shaykh Sharafuddin said to him, "O my son, "O my son, don’t look at that too much. That is not yet too much. Since the moment Sayyidina Shah Naqshband was created and til he leave dunya, in every step he step from day one, even the step with his mother carrying him, that will be counted or his father or brother carry him, those steps will be counted and all the steps he step in his life, on every step accumulated all of them together, Allah will create angels will create angels on the number of steps he stepped in his life Allah will create angels that will do istighfaar and this istigfhaar will be writing on Ummat an-Nabi (s).”

“And on every breath coming in and coming out, Allah creates angels for every breath coming in and for every breath coming out, with their secrets as when you breath in you breath in oxygen but here he breathes in secrets and he breathes out secrets that he sends to his follower. As he breathes in he receives secrets from the Prophet (s) and as he breathes out he sends out those secrets to be dressed on his followers.”

And he said, "More than that…” Shaykh Sharafuddin said, and I mentioned that in the book Naqshbandi Sufi Way that there are nine awliyaullah that have Sultan adh-Dhikr. I explained that in the book but now we pass through it.

“In every breath, Sultan adh-Dhikr come in and on every breath Sultan adh-Dhikr goes out.”

Sultan adh-Dhikr, only nine awliyaullah that have Sultan adh-Dhikr. How long it take to recite Holy Qur'an. 15 hours? Nearly 15 hours if someone wants to read the whole Qur'an from beginning to end, non-stop. Or 16 hours.

Sultan adh-Dhikr is not that. You can complete the whole Holy Qur'an in 16 hours or 15 hours if you recite from beginning to end. Sultan adh-Dhikr is that as you are breathing in you complete the whole Qur'an in breathing in. And still that is not Sultan adh-Dhikr. And when you breathe out you breathe out with khatm al-Qur'an. Breathe in to complete whole Qur'an and Allah stretches for you the time and you finish the whole Qur'an in one breath. And that is not Sultan adh-Dhikr; that is given to many awliyaullah

Sultan adh-Dhikr is when you breathe in, that is Sultan adh-Dhikr when you breathe in the Holy Qur'an and on every letter there are 12,000 oceans of knowledge, with that breath in. It doesn’t come like words coming, as if someone is reading, but it comes with its secrets. It comes with 12,000 oceans of meanings and secrets on every letter, and when you breathe out there is on every letter 12,000 oceans of knowledge and each knowledge is different from the other knowledge.

When you breathe in and breathe out how long it takes? Three seconds. And then the next time you breathe in and breathe out, another 12,000 oceans of secrets on every letter on every breath in and 12,000 oceans of secrets on every letter breathing out.

So because you are related to these saints, and this chain, who achieved Sultan adh-Dhikr and one of them is Grandshaykh and then Shaykh Nazim and Shaykh Sharafuddin ad-Daghestani and 5 others. So as much as you read Qur'an, as much as you read, passing your finger under the letters, if you read one juz or 2 juz they will give to your heart the secrets of this knowledge that they are dressed with it.

And he said that “with the first breath after he came out of his mother, his breathing in and breathing out is with Sultan adh-Dhikr and it is all written for Ummat an-Nabi (s).”

“At age of one year, Allah swt gave permission to the Prophet (s) for the Prophet (s) to appoint for him angels from the nearness angels, that are always in the presence of Allah and always in presence of the Prophet (s) – Allah has assigned these angels and given the to the Prophet (s) to assign to Shah Naqshband to raise him and teach him knowledge.”

That is why Sayyidina Abdul Qadir Jilani is given the Ghawthiyya. So Shaykh Shah Naqshband has that specialty that Sayyidina Abdul Qadir Jilani had it. He said that, “Also Allah ordered Sayyidina Khidr to be always in his company. Never he left him. Always he was in the company of Sayyidina Shah Naqshband and guiding what he has to do and teaching him along with the angels that have been assigned to guide him.”

“And as he was young he was guiding young children even to tariqah. From the age of 5 to age of 7 he was able to bring 5,000 kids to come to tariqah because of the power of his talk when he speak he throws pearls into the hearts of children.”

He said, Shaykh Sharafuddin speaking to Grandshaykh Abdullah al-Faiz Daghestani that “When he became 15 years of age a complete transformation of his spirituality happened, that he was able to raise that transformation of his reality faster, achieving the learning from the angels and Sayyidina Khidr , and he was able to reach a level in praise with infinite number of angels and he is there; his spirituality never left them. And that is why when he makes du`a or munajaat that his du`a was 12,000 times higher than those angels through his spirituality. And the Prophet (s) assigned him as a saint for those angels that he was able to guide them how to praise and for that praise to be written to Ummat an-Nabi (s).”

He said, "That when he became 17 years of age, in this level, he was able to reach the highest level of perfection that is why he is called Ghawth, Ghawth az-Zamaan, that have passed before him and they are in jannat al-barzakh and whatever high levels he is giving to those he reached that and he reached ot make sajda under the `Arsh.

And he said, "under that `Arsh there was a white river that has an infinite number of creations that Allah has created them to be like a beauty for Paradise, from men and women. Women were from hur ul-`ayn in that white river there. It looks like a river, very white and it is full of hur al-`ayn and full of young men in Paradise as mentioned in Surat ad-Dahr:

وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَّنثُورًا وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا

Yatoofu alayhim wildaanan mukhaladoon wa idha ra’ita ra’ita na`eeman wa mulkan kabeera.

And round about them will (serve) youths of perpetual (freshness): If thou seest them, thou wouldst think them scattered Pearls. And when thou lookest, it is there thou wilt see a Bliss and a Realm Magnificent. Al-Insan [76:19]”

“Allah mentioned in Surat ad-Dahr, that they are encircumambulated with young teenage men, wildaanan mukhaladoon, young ones that are everlasting they don’t grow old and they are in continuous tawaaf, and if you look at them you see these young men like white pearls.”

And that is why he said that is like a white river and he said, "You cannot count them, no beginning and no end. “

“Sayyidina Shah Naqshband he was raised to make sajda under the Throne and there was a white river there full of hur al-`ayn and full of young men like white pearls and all of them are listening to his advice and Shah Naqshband is assigning this one to be of service to this mureed, to this one, 100; to this one to be of 1000, to this one to be 1 million. And that is one of his specialties to assign them to members of Ummat an-Nabi (s).”

This is one glimpse of awliyaullah.

He said that, “When he became 19 years of age, the Prophet (s) called all prophets messengers and prophets to dress him from their powers and also to be able to teach Ummat an-Nabi (s) that they came before and that they came after until the Day of Judgment. It is a specialty of Sayyidina Shah Naqshband and not only in his time but before, up to Sayyidina Adam and to prepare them for Judgment Day in order to be ready for it.” And always he said, "that he was sitting besides Sayyidina Abu Bakr as-Siddiq . And taking from his heart and speaking.”

And may Allah bless us and forgive us and I think this is enough about Sayyidina Shah Naqshband .

This is awliyaullah describing Sayyidina Shah Naqshband . This is for us know. What is above that I don’t think we can take it.

President orders ministers to help dam burst victims
The Jakarta Post , Cikampek | Fri, 03/27/2009 5:44 PM | National


President Susilo Bambang Yudhoyono has instructed Social Affairs Minister Bachtiar
Chamsyah and Health Minister Siti Fadilah Supari to help victims of a flash flood caused by the bursting of Situ Gintung Dam at Cirendeu, Tangerang, southeast of Jakarta.

"I have asked the social affairs minister and the health minister to do whatever the government can do to help the flood victims," the president told the press at Km 62 of Cikampek toll road, on his way from Bandung to Serang on Friday as quoted by Antara state news agency.

Yudhoyono is actually on leave to campaign for the Democratic Party in his capacity as chairman of the party's advisory board.

Bu, he decided to halt his campaign and visit the location of the disaster in his capacity as head of state.

He said he had communicated with Vice President Jusuf Kalla and Coordinating Minister for the People's Welfare Aburizal Bakrie who were already at the disaster's location to take immediate steps to deal with the Situ Gintung emergency.

"On behalf of the government, I express my condolences to the families of the dead victims and may their souls be accepted by God Almighty," Yudhoyono said.

The head of state said he needed to be at the location of the disaster to personally give technical directives to Tangerang authorities on how to deal with the negative impact of the flash flood.

According to data collected from several emergency command posts in the disaster area, at least 35 people were killed and some others missing in the disaster.

The burst following heavy rain on Thursday night had obliterated a 255-meter-long section of the dam allowing water from its 20-hectare lake to rush out and inundate hundreds of houses in its immediate proximity.

The burst occurred at around 2 am local time, Friday, and the first volumes of water that it unleashed swept away tens of houses and a number of people.

Search and rescue officers were trying to rescue residents who were trapped in their submerged houses. The survivors were evacuated to higher ground near the University of Muhammadiyah Jakarta (UMJ) campus.

The floodwaters still reached a height of one to two meters late Friday morning.

Some survivors said the disaster reminded them of a deadly tsunami which devastated Aceh Province and Nias Island on December 26, 2004.

They said they had heard loud rumbling sounds like during a powerful earthquake. They later found out that the sounds came from the water rushing out from the dam's lake.

Run to the Cave!!!

Mawlana Shaykh Hisham Kabbani | Thursday, Dec 04, 2008 | Fenton, MI US

Audhu billah min ash-shaytan ir-rajeem

Bismillahi 'r-Rahmani 'r-Raheem

Nawaytu'l-arba`een, nawaytu'l-`itikaaf, nawaytu'l-khalwah, nawaytu'l-riyaada, nawaytu's-salook, nawaytu'l-`uzlah lillahi ta`ala fee hadha'l-masjid

Allahuma salli `ala Sayyidina Muhammad (s)

Dastoor ya sayyidee madad!

Days are passing and death is approaching. As days are passing, as death is approaching. And for sure that we are struggling between what is good and what is not good, between what is good and what is evil. And that is why Allah swt and the blessings of His Prophet Sayyidina Muhammad (s) bringing us together in such associations in order that we will be cleaned and turned as if we are born this moment.

Awliyaullah Allah’s saints, Allah’s friends, the pious sincere servants of Allah swt they run to a place; they run to their caves. Allah swt said in Holy Qur'an:

Those who were running in Surat al-Kahf, the Surah of the Cave, telling to those who were running away from the tyranny of that king, seven of them, might be five, might be seven, as mentioned in the Holy Qur'an,

سَيَقُولُونَ ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاء ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا

Sa-yaqooloona thalaathatun rabi`uhum kalbuhum wa yaqooloona khamsatun saadisuhum kalbuhum rajman bi ’l-ghaybi wa yaqooloona sab`atun wa thaaminuhum kalbuhum qul rabbee a`lamu bi`iddatihim ma ya`lamuhum illa qaleelun fala tumari feehim illa miraan dhaahiran wala tastafti feehim minhum ahada.

(Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth,- doubtfully guessing at the unknown; (yet others) say they were seven, the dog being the eighth. Say thou: "My Lord knoweth best their number; It is but few that know their (real case)." Enter not, therefore, into controversies concerning them, except on a matter that is clear, nor consult any of them about (the affair of) the Sleepers. Al-Kahf [18:22]

Allah said: There might be three and the dog is the fourth; and it might be five and the dog is the sixth; and it might be seven, and the dog is eight.

They were group of people running from the tyranny of the king and their dog with them. What Allah said to them? To avoid the tyranny of that king the tyranny of that person.



وَإِذِ اعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا اللَّهَ فَأْوُوا إِلَى الْكَهْفِ يَنشُرْ لَكُمْ رَبُّكُم مِّن رَّحمته ويُهَيِّئْ لَكُم مِّنْ أَمْرِكُم مِّرْفَقًا

Wa idhi `tazaltumoohum wa maa ya`budoona illa Allaha fawoo ila ’l-kahfi yanshur lakum rabbukum min rahmatihi wa yuhayyi lakum min amrikum mirfaqa.

When ye turn away from them and the things they worship other than Allah, betake yourselves to the Cave: Your Lord will shower His mercies on you and disposes of your affair towards comfort and ease." Al-Kahf [18:16]



There in the cave Allah will spread His mercy on you and there He will arrange and fix your problem .

That is message for everyone to run from tyranny is to run to the cave. Any tyranny you have to run to the cave, means avoid them by running to a safe place. And where is that safe place. Where people have to run?

Everyone Allah swt guided him to a cave. It means turn to your Lord, run from the tyranny of shaytan; from the tyranny of evil power and reach running and struggling towards a distance that you can find finally at the end, if you keep running, you don’t say I am waiting until I find safety. If you are running for safety you have to keep running keep running until Allah gave them safety in that cave.

Our duty is to run for safety not out duty to sit on our chairs and say we are not interested. Then fire will reach you. Then evilness will reach you. you have to keep moving and this keep moving means keep struggling with your ego, with yourself until you reach the cave, and everyone has a cave in himself Allah did not create us with no safety. There is safety. Allah created sickness and he created a cure. Is it not, doctor? Dr. Nazeer?

Every sickness there is a medicine, that is Allah’s Mercy. For every illness there is a cure.

The Prophet (s) said, that “Every illness has a cure and every food has an illness and a cure except rice.” Rice no sickness from it. Rice is a complete cure to human being. So it means that for everything that Allah created what is good and to leave the bad.



فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا

Fa-alhamaha fujooraha wa taqwaaha - And its enlightenment as to its wrong and its right. Shams 91:8

He inspired the self with what is good and what is bad. First was bad as he always put the warning first. … put good at the end.

So that cave is our connection with our mashaykh. They are our caves. When Sayyidina Muhammad (s) left with Sayyidina Abu Bakr as-Siddiq, from Mecca to Madina where did they go? They went to the cave. What happened in the cave. Tranquility, tamaaneena came. Correct? Tranquility came. If they didn’t go to the cave, tranquility will not come. So Allah gave them a place. What Sayyidina Muhammad (s) said?

La tahzan inna Allaha ma`na. he said to his companion, his friend, don’t get sad, Allah is with us.

And awliyaullah explained that Sayyidina Abu Bakr did not get sad that he is in problem but he got sad that the Prophet’s head on his lap and the snake came. That is why he was sad. And he said to him “don’t be sad, Allah is with us.”

That means when you enter the cave He takes you to the presence of the Prophet (s), then you fall under the ayah:

إِلاَّ تَنصُرُوهُ فَقَدْ نَصَرَهُ اللّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُواْ ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لاَ تَحْزَنْ إِنَّ اللّهَ مَعَنَا فَأَنزَلَ اللّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَّمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ الَّذِينَ كَفَرُواْ السُّفْلَى وَكَلِمَةُ اللّهِ هِيَ الْعُلْيَا وَاللّهُ عَزِيزٌ حَكِيمٌ

Illa tansuroohu faqad nasarahu Allahu ith akhrajahu alladheena kafaroo thaaniya ithnayni ith huma fee alghari ith yaqoolu lisahibihi la tahzan inna Allaha ma`ana fa-anzala Allahu sakeenatahu `alayhi wa ayyadahu bi-junoodin lam tarawha waja`ala kalimata allatheena kafaroo as-sufla wakalimatu Allahi hiya al`ulya w’Allahu `azeezun Hakeem.

If ye help not (your leader), (it is no matter): for Allah did indeed help him, when the Unbelievers drove him out: he had no more than one companion; they two were in the cave, and he said to his companion, "Have no fear, for Allah is with us": then Allah sent down His peace upon him, and strengthened him with forces which ye saw not, and humbled to the depths the word of the Unbelievers. But the word of Allah is exalted to the heights: for Allah is Exalted in might, Wise. At-Tauba [9:40]



So that is message to everyone keep moving fwd. don’t sit and relax. No, then shaytaan will play. That is why our duty is to keep guiding ourselves to our goal and our goal is to connect our heart to the heart of our teacher. How to connect? Through that light that comes from his heart to our heart. You are expert in that professor, how to make lights connect to each other. Plug means plug that light that is coming from them.

At night you want to plug in the socket, you keep trying, until you find the right place and you put it in. This is our problem; we are veiled we cannot see.

So some people cannot see their nose. You have to close one eye to see your nose. With two eyes you have to focus inwards. But close one and you can see from this side.

So that means always keep your looking down, not always trying to look up everything.

Awliyaullah always look to where they are putting their feet in order to walk to step.

So when they put and reach their cave, Allah gives them knowledge is it not? What you say about them? When they are bringing this knowledge? People who understand say that is ma`rifatullah. They call it ma`rifatullah. In reality it is about ma`rifah about Allah you cannot know Allah but you know about him.

You know about Allah swt. How can know Allah swt? Prophet when he reach the maqaam of qaba qawsayni aw adna he said, "O my Lord I am only an abd, I am nothing.” When he saw the greatness that Allah opened to him in his Mi’raj, so in comparison to what Allah wants him to see he says, “I am nothing, I am nothing but a human being revealed to me.” It is out of humbleness he is saying this.

So when Allah loves His servant He dresses him.

Today doctors, these doctors, any more doctors. We have 3 doctors and you are a professor these doctors if someone comes and acts strangely they say he is psycho, is he not? What other word? He is crazy. He doesn’t know what he is saying. He hears commands and orders. Technophrenic. Doctor. Because he is already.

So because they are whispering in their minds these different they are getting different negative energy they get to their mind. Because there is normal mind of human being here and they are on lower side, not understanding. There are awliyaullah on this level above normal human being, they are superior they reach high level. At that time they reach positive knowledge. When they reach this knowledge they are schizophrenic in Allah’s love. They become there, their personality is one with you and one with the Prophet, and the Prophet is in Allah’s Presence. All their knowledge becomes from heavenly knowledge. Of course no one can understand it. That is why they said about Muhyideen ibn Arabi Qaddasallahu Sirrahu, accusing him, no one can understand what they are saying. That is what they said about many saints. They cannot understand them. So this is normal reading and writing. You go a bit higher you cannot understand you are lost.

So those who are attracted that Allah put in their heart, then they go beyond. When Allah opened for their hearts the six types of knowledge which we explained many times, haqiqat al-fayd, haqiqat al-jazbah, haqiqat at-tawajjuh, haqiqat at-tawwasul, haqiqat at-tayy, haqiqat al-irshaad. Six realities when these are opened in their hearts their knowledge become above normal human knowledge above what people have iq. What is normal iq? 160. So they go above that iq. And some awliyaullah go above these six realities. They go into a level that is maqam adh-dharrah, maqam dharraat adh-dharrah, khafa, akhfa.

When you zoom in, in the computer. When you zoom out you see general picture. when you zoom in, in google map you, in sky or on earth you go more in and more in an more and more precise, awliyaullah they go to atom, that means smallest zooming possible that they go into the fine middle of the center of the circle. There are awliyaullah that go to dharraat adh-dharrah. Imagine in your mind the atom of the atom. They go to there until they reach a level of khafa, which is hidden which is in hand of the Prophet (s). And then the Prophet (s), Allah opens for him the maqaam al-khafa - the most hidden. Akhfa.

These knowledges of course no one is going to understand them from the normal level.

So awliyaullah go into a state of trance where they say things that you cannot focus on it. So when we explain that in brief and said that he said that Allah swt created everything… everything that He created is for Prophet (s). Everything that is other than Allah, means whatever Allah created from universes, from heavens, from earth from everything, is for Sayyidina Muhammad (s); for that reality that is a present in Allah’s Presence continuously. Allah is sending on that presence continuously with non-stopping and in every moment the Prophet (s) is increasing double of what he was before and that is beginning from beginning of creation and it is going on. He is not only the Prophet (s) of earth and human race but he is the Prophet (s) of any other creation that Allah created and we don’t know.

He is the one that through him go to angels in heavens in Paradise. He said, "lam yujidhu la shay, He didn’t bring anything into existence except that is all to the Prophet (s), because when He created these existences (in plural), all these existences are praising Allah swt in its own way. That one doesn’t know the other what he is saying.

Every leaf of the tree, not only that, but every atom of the leaf of the tree, is praising Allah, earth, heavens, other planets everywhere. If you want to think about it, it is beyond our understanding, especially to the professor, as he is a physics man. He put together the Hubble telescope. You know the universe how high it is and he was explaining to me today they are putting something together more powerful than the Hubble Telescope.

So imagine every star and every atom in every star,... Look at our planet. How many constellations we have? Billions. Around the sun and earth these 12 constellations, they are 12. These what you call in English, zodiac, balance, these are 12. when the earth is moving around the sun it passes by them, is it not? And it begins from 21 to 21. it is fixed time a cycle to go from one to the other and moving around the sun.

Look at these fixed constellations and SubhanAllah that Allah gave them shape that no one can put like that it is impossible. To show He gave them shapes and put stars together in a way that you can describe as a shape. If we look at this alone we are amazed. And they tell us there is some significance, what will happen, what will happen. Then if all these He created for sake of the Prophet (s). We are lucky because these the Prophet (s) gave to his Ummah.

When Grandshaykh and Mawlana Shaykh describing these it goes beyond normal understanding and people cannot understand what they are saying.

And he said, "also angels and all eight paradises and all earth, and everything that is in this universe, Allah swt ordered them continuing praising Him and worshipping Him and some of them prostrating, some of them on their knees, some of them standing, as he mentioned in the Holy Qur'an:

الَّذِينَ يَذْكُرُونَ اللّهَ قِيَامًا وَقُعُودًا وَعَلَىَ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ رَبَّنَا مَا خَلَقْتَ هَذا بَاطِلاً سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ

Alladheena yadhkuroon’Allaha qiyaaman waqu`oodan wa `ala junoobihim wa yatafakkaroona fee khalqi’s-samawaati wa ’l-ardi rabbana ma khalaqta haadhaa baatilan subhanaka faqina `adhaaba an-naar.

Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (With the thought): "Our Lord! not for naught Hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire. Ali-`Imran [3:191]


Who are those?

Human beings? It means anyone that Allah created is in complete worshipness. Angels, jinn, human beings animals, trees, everything, water, anything that we know., together with what we don’t k now of heavenly creature or different creature that Allah created together with the planets they are on, are all together worshipping and praising standing and sitting and bowing.

And Allah made them all, and He said, "I am explaining the verse ‘We have honored human beings.’” The honor that Allah made for human beings makes the worship of all those creations [a gift] for the human beings. [As Allah is saying:] Without differentiation, all that I created and they are worshipping Me, O Muhammad (s), I am giving to the human race.”

وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُم مِّنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلاً

Wa laqad karramnaa banee adama wa hamalnaahum fi’l-barri wa ’l-bahri wa razaqnaahum mina’t-tayyibaati wa faddalnaahum `ala katheerin mimman khalaqnaa tafdeela.

We have honored the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of our creation. Al-Isra [17:70]



Allah is as if saying: “These heavenly beings, subtle beings, these atoms that are created in these planets and in all creation, plants and waters and all things. They don’t need to worship. But I made them to worship and give all that worship to you.”

“Because all of that I created from My light and My light doesn’t need to worship, but I made them to worship and I gave it to those whom I created from My light, the Prophet’s light and Adam’s light.”

Grandshaykh said, “if people know that Allah gave to them what Allah blessed them, then no one will worship if He gives from that knowledge. Everyone will sit back and say, ‘O I am saved.’ But Allah wants us to worship and to show our love to Him; to pray and fast and give charity and perform hajj, to acknowledge that Allah is our Creator and Sayyidina Muhammad (s) is His sincere messenger. We want to show Him our love - that is why we are worshipping. “And,” [as if Allah is saying], “they will not worship if I open [that secret] to them. I want to see how much they love Me, if they worship or not.”

If you give someone a big jar of honey, can he eat it? No he can eat only one spoon.

So Allah gave us one big jar of honey, but Allah is giving us only one spoon to eat.

Awliyaullah they pick up these knowledges.

And although the saying is true, “sayyid al-qawmi khadimuhum - the master of a people is the one who serves them.” So by making them to worship Allah and praise Him then Allah also gives them rewards as they didn’t do it for themselves but they did it for us and they did that worship and then said, " this is for Ummat an-Nabi” so they fall under that khitaab “sayyid al-qawmi kahdimuh.” So you go to a rich person, who is rich. You don’t go to a poor one. You don’t go to a disco person in the day and at night you go to the wali to repent. He is rich, Allah.

He guides you and directs you what to do. He said Allah swt did not create a wali and not a nabi, knows what Allah will give His servants on Judgment Day. He will open it to Sayyidina Muhammad (s) on that day. He said that now, whatever the Prophet (s) is now getting he knows about what he is getting and he knows what he is giving to the Ummah but he doesn’t know what Allah will open to him on Judgment Day.

That is why the Prophet (s) said, "on Judgment Day I will go into sajda, and Allah opens to my heart what he never opened before.” That means in all time, whatever he is ascending and raising in knowledge double and double and double, it will be even more than that. And he asks three times and Allah gives and gives and gives, so that no one will be left out of heaven.

And this is part of Mawlana Shaykh’s suhbat and it is to tell us that no one knows what Allah will give on Judgment Day. Everyone is swimming on the beach on the shore and no one entered yet into what Allah will give. He is happy with his feet in the water he has only a little water.

People are going and passing and death is coming. What you see there is not what we see here. Allah’s Mercy is big. We are asking, “Ya Rabbee, make our grave a paradise of Your paradises; make our grave to be neighbor and to be under the feet of the Prophet (s); to be under the feet of Grandshaykh. To be under feet of Sayyidina Abu Bakr Radiallahu anhu, under the feet of Sayyidina `Umar Radiallahu anhu. To be under the feet of Sayyidina `Uthman (r); to be under the feet of Sayyidina `Ali (r). To be under the feet of all the Sahaba, of azwaaj an-Nabi, that is where we hope and we are asking for sake of Your beloved one and for the sake of Your awliyaullah, grant us to be at feet of Your Prophet, dunya and akhira.

Wa min Allah at-tawfeeq bi-hurmati 'l-Fatiha.

Why they try to diminish the greatness of Prophet Muhammad Sallallahu Alayhi Wasallam

Mawlana Shaykh Hisham Kabbani | Saturday, Nov 08, 2008 | Chicago, IL US

Home of Yassir Sheik



Allah Allah Allah Allah Allah Allah `azeez Allah

Allah Allah Allah Allah Allah Allah kareem Allah

Allah Allah Allah Allah Allah Allah subhan’Allah

Allah Allah Allah Allah Allah Allah sultan-Allah

Suhban’Allah, da’im wa abadan.



A`udhu billah min ash-shaytan ir-rajeem

Bismillahi 'r-Rahmani 'r-Raheem

Nawaytu'l-arba`een, nawaytu'l-`itikaaf, nawaytu'l-khalwah, nawaytu'l-riyaada, nawaytu's-salook, nawaytu'l-`uzlah lillahi ta`ala fee hadha'l-masjid



Ati` Allah wa ati` ar-rasula wa uli 'l-amri minkum

Obey Allah, obey his prophet and obey those who are on authority. Women 4:59



Sometimes people because of their short visions, they might give an analysis that diminishes the respect of people. That is why you have to be very careful in a situation that too much, give too much, like you praise someone so much, he thinks he knows everything and he covers all areas. Like these …. [adhan sounds, Mawlana stands up] They think they cover all areas because they become professors and they become doctors. Not these doctors [points to the doctors in audience] but especially doctors in Islamic Shariah. As soon as they get jealous from medical doctors because medical doctors are the ones who are called doctors. We know this since we are children. We never called a scholar a doctor. I never heard that except recently in the last 30 or 40 years. When we were young in our twenties or less we never heard someone is called doctor in Shariah.

They got jealous now from medical doctors, now everyone wants to call himself a doctor. With respect to their knowledge you want a scholar to be a real scholar at least he has to have decent respect to the Prophet (s). He has to have at least a respect to Sayyidina Muhammad (s) that when he speaks he knows what he is speaking. And because in front of their name “doctor” they think they have the right to say anything they like.

Unfortunately, [picture falls] this is a sign, another sign. So there is a sign in everything. Humbleness is needed to someone to be respected - he has to be humble. Not humble in your house or humble when you speak with someone, but to be humble to know you knowledge is not enough compared to knowledge of awliyaullah or Sahaba or the Prophet (s). Don’t try to speak as if the Prophet (s) doesn’t know.

I was looking at this article in this newspaper. It is from al-Ahram, an Egyptian newspaper, international page and I am looking, they spoke, they are speaking about at-Tibb an-Nabawi, showing it, the Prophetic Medicine. And if you look at these pictures only one has a turban. Only one has a turban - you see it. All the rest they have tie and suit, is it not? And at least keep respect. If they want to say, "we are doctors,” say, "we are doctors.” In front of all their names, doctor, doctor,… except one in front of his name is shaykh and the rest no turbans and they have in front of their name dal, d. abbreviation for doctor.

And because they are doctors they think they know everything. Why? The Prophet (s) gave them his secrets. And they say things here that they don’t feel shy or ashamed to mentioned. They are going to feel ashamed on Judgment Day and they say that the Prophet (s) doesn’t know about prophetic medicine. They say the Prophet (s) doesn’t know why we have to take what the Prophet (s) prescribed in his time. They were saying he was trying it on himself, thinking it will work.

One topic was “al-Qur'an shifa’un li’s-sudoor wa laysa li’l-abdan – the Qur’an is cure for the hearts, and not for the bodies.” What kind of … and this is a doctor, ad-dawktar among 1, 2, 3, 4, 5 doctors, everyone giving a different article. The other one says, al-`Asr an-nubuwwah la yukaas `alayh. Something in the time of the Prophet (s) and the Prophet (s) did in medicine and those people hukama wise people did something you cannot build on it. That is wrong. Don’t build on it. Go according to technology today.

Then another topic. “At-tibb lays bi-himmat arrusul - The medicine is not responsibility of messengers.”

Look the messengers are coming to guide human beings. Cannot the Prophet (s) Sayyidina Muhammad (s) - who went for Mi’raj - say to someone how to be cured and he will be cured? Instead they said “that is not the job of messengers.”

So that is scholars today. Scholars of the Ummah.

Another scholar here in al-Qudsu ’l-Arabi, from another university. Yarmi qissat gharamahu bi zawjatahu ath-thaniyya. Narrating the story of the love with his second wife and he says:



Al-hubbu janoon wal-janoon funoon- love is craziness and craziness is a kind of art.

When you become crazy you become an artist.

Wal-hayaatu shujoon - life is something full of pain suffering

Wa lillah fee khalqihi shu`oaon - And Allah has in his servants what He gave to them.



And he is speaking of his love for his second wife, and he is very famous, he is [even] called Shaykh al-Islam today. I don’t have anything but respect for them. But don’t bring Islam so low.

For Sayyidina Muhammad (s) you don’t want to accept things he did and in one article you reject what he said and in another you don’t feel ashamed to speak about what you did in love. He might be very old and he is marrying someone very young. What effect on those who are very young if our shuyukh are doing something like that, what about they youth?

So these who call themselves doctors in Islam, they don’t have any more wisdom. They don’t have except what they memorized or what they learned. They are not like the four Imams: Imam Abu Hanifah, Imam Malik or Imam Shafi`ee or Imam Ahmad ibn Hanbal or other Imams who came through history. They are not wise anymore

If they are wise at least five a good description of the Prophet (s)ic medicine. Don’t say it is not worth anything to do today. In everything that happened in this life, in everything that the Prophet (s) did. Didn’t they read in Surat an-Najm, that even if the Prophet (s) coughs it is revelation:

وَمَا يَنطِقُ عَنِ الْهَوَى إِنْ هُوَ إِلَّا وَحْيٌ يُوحَى

Wa ma yantiqa an il-hawa in huwa illah wahyun yuhaa - and neither does he speak out of his own desire: that [which he conveys to you] is but [a divine] inspiration with which he is being inspired An-Najm, 53:3-4

He never said anything that is from his own desires. It has to be revelation.

Is it not Shaykh Abdus Sattar? [Yes haqqan.] haqqan wa sidqan. What they are saying in these articles is that all these medicines that the Prophet (s) used to prescribe for people are not important, as it is not revelation. It is an experience he tried it, it didn’t work out, it failed; it didn’t fail. They are telling the Ummah that don’t follow the Prophet (s). That is the smallest meaning we can understand. Because in everything that the Prophet (s) said there is a secret. Awliyaullah in every move they do, you go to a wali and ask “what do I have to read?” he will tell you what to read, and in it there must be a secret.

I will tell you a story. Grandshaykh may Allah bless his soul, he said, "Ahl ul-Aza’im ahlu’t-tariqah. Ahlu ’l-aza’im at-tariqah are Ahl at-tariqah. Those who try to hold very tight on the azeema, on the strongest the highest level of Shariah law or discipline they try to hold on that not to go to easy way, the easy is allowed - no problem - but the highest way is better so they keep on the highest way.

Like for example the easy way when you want to go to sleep you don’t sleep on wudu. But awliyaullah don’t accept. They say we must sleep on wudu and must pray two raka`ats. And Ahl al-aza’im if they wake you up at night they must make new wudu if they get up at night [to use bathroom] that is in cold places even. Even if they go to bathroom five times they must make wudu and pray Sunnat al-wudu five times. That is different between Ahl al-aza’im vs. Ahl al-rukhas. He said al-wali min ahl al-aza’im.

They must take the hardest level on themselves but with students may take easier way.

[ala Qadir ..]

He said that “according to their levels, Allah will open of them al-maqaam la-fardaani the Unique Station. It is a unique station. The al-maqaam la-fardaani, for every wali there is a unique station for that wali. And above all of them you reach to Sultan al-awliya the Ghawth, he is on the highest unique station the ibn `Arabi described in his Futuhat, that the Nabi is the golden brick and on the other side facing him is Sultan al-awliya who is the silver brick. That means that Sultan al-awliya is always facing Sayyidina Muhammad (s) and receiving from him to dispatch to all other walis. And don’t say there are only wali in Naqshbandi. There 124,000 wali. This one sitting beside you is a wali [points to Shaykh Abdus Sattar Khan]. Anyone in Chicago goes to him, Allah accepts his du`a.

So anyone who is in that circle of al-maqaam la-fardaani is going to be in the circle of the Prophet (s). And he said that, “one time”, and I am quoting Grandshaykh in the story he mentioned. In his village there was a rich businessman in his area in Dagestan. Mawlana was young at that time. There was a rich man wants to go for hajj. So they take first, they walk on camels until they reach a sea and they take a ship and they go for Jeddah, then Jeddah to Mecca. He was accompanying another person but that person was one form awliyaullah , a wali. So he took him with him and said, “You are my companion. I will spend everything on you, you come with me.” That wali has reached the maqam al-fardani one of the unique stations. When you accompany a wali, don’t think it is going to be easy now. It is better not to accompany now because you go and come is not going to be easy. He wants to be sure your hajj is accepted. That is why he said there are three things you have to ask your shaykh. One is when you want to travel for hajj you have to ask your shaykh he gives permission or not. Because not every time Allah sends his mercy or his manifestation on the people at Arafat. Because hajj is Arafat. When you stand on Arafat that is hajj even you didn’t follow the rest it will not be complete but you will be called hajji. So they look at Lawh al-Mahfouzh is it this year Allah is sending his manifestation of his Beautiful Names and Attributes. If not they tell you don’t go. They tell you go next year. But if you never went, then you must go. Because it is obligation. But when you begin to go more and more then you ask as it into obligation.

Also when you want to marry, you might be in love with someone but you must ask the shaykh as it might not be the one written for you. And when you want to migrate from one place to another you must ask. You cannot go without asking, three places.

So he went to that man and said, "I want you to accompany me to hajj.” And he said, "yes”, and he took him and went. On the way they took a boat and they went on the boat. That man, like today, when you carry your passport and your money what do you do with it? You keep hiding it - you don’t want to lose it.

Everyone is holding onto their money. So was that rich man who is accompanying that shaykh. That Shaykh is from the Naqshbandiyya from the silsilah of Grandshaykh. There are 7007 shaykhs. Not each one is carrying from the main line the secret. There might be one main shaykh and there are five or ten that he gives secrets, to do work here and there. So he was accompanying him and he told him, “Where are you putting your money?” He said, “I am putting it on my chest and I am tying it under my clothes. I don’t want it to be lost.” So he said, "give it to me - I will take care of it.” So that man doesn’t want to give it to that wali.

Sometimes we make mistakes. If a wali asks you something don’t say “no”. Allah might save you from many difficulties you don’t know about.

So he said, “Give it to me; I will keep it for you.” He said, "No, I am putting in a safe place.”

So he said, "As you like.” Then they were on the boat. And suddenly and this was one of these big boats that used to come to Jeddah, 90 years ago. On it, someone has a monkey on the boat. Bringing with him a monkey to Jeddah; it might be he wants to live there and raise monkeys, Allah knows. So that monkey came out of nowhere jumping on that man and stealing that money from that man and going all the way up on the sur, the mast of the boat. No one can reach there. And then he opened the bank, and in it was 1000 golden coins. One golden coin he throws to the man, and one golden coin he threw to the sea. One to the man, one to the sea. That man was crying that the money is gone. One to him, one to the ocean. One to him, one to the ocean until it is finished. 500 the ocean took and 500 the man took.

That man was so angry, he had his wife with him he was so angry. The wali said, "Why are you angry?” He said, "You didn’t see what happened?” He said, “Ok, that is good what happened. But look nothing will happen without Allah’s Will. And don’t talk too much or else I will be away from you.” Then he was worried as he knows this is a wali.

As they are speaking like that, the man is still angry but the wali is reciting some awraad and he is teaching it to the man’s wife and she was hearing that and he asked her, “What are you learning?” He said, "Can I read it?” Then she … at the moment he was arguing with the shaykh the women was taking ablution and she slipped and fell in the ocean. So look if you want to accompany the shaykh it will be difficulty. So that is why they say, “If you want to be near the shaykh it is being near fire.”

So what happened?

The lady disappeared. They looked, they stopped the boat they looked, they didn’t find her. So the man was crying. He lost his wife and he lost his money. He was shouting, “What kind of shaykh are you? What kind of wali are you? Why did I bring you?”

Why I brought this story. These doctors, they don’t understand the Prophetic medicine. They said, “no” to prophetic medicine: “why to eat this or that?” They don’t know, they are not wise anymore. They were more wise in the past. Even `Ali al-Qaari they were finding very smallest detail to praise the Prophet (s) and now they are trying to find every smallest detail to put down the Prophet (s).

So what happened? That businessman kafara, not in the meaning that he denied Allah’s presence. We say kafara in Arabic, but in the meaning that he got fed up with the shaykh. He doesn’t want to see him anymore.

The shaykh didn’t talk anything and the boat is sailing. They reached the port. And the people are coming out. Look. And the man saw his wife. By the boat, on the dock. …

He was so happy that he saw his wife. And he looked at her and he said, "I am happy to see you. How you… you fell down in the ocean in the sea, what happened?” She said, "Ask the Shaykh.”

Now he understood he made a big mistake. Why to tell him “ask the Shaykh”? It means she saw something coming from that wali. “Ask the wali, ask the Shaykh!” He came to him and said, “Ya sayyidee!” Now he is saying “Ya sayyidee!” Before he was denying. He said, “I am still angry because I lost the money, but I am happy to see my wife.”

Don’t underestimate the power of awliyaullah. Don’t say, "Why we are not seeing these miracles anymore?”

This is the century of ignorance. That is what the Prophet (s) said that, “when ignorance is over all the earth then Allah will send one of my grandchildren to bring out the knowledge.” There are awliyaullah but there tongues are frozen. They cannot say. If they say it is scrambled. Allah changes their tongues. If they want to say, "I saw Sayyidina Mahdi and he is here in this room and he is ordering his deputies to be here and listen to the suhbat.” And that wali’s words will become scrambled so that what he is saying is like reciting Qur’an or reciting a hadith. And he says that but the people will hear something completely differently. That is why in the same association the people hear the shaykh differently. They hear in a different code and different wavelength and that is why they hear different.

So that wali said, "O my brother. I learned from my Shaykh and he learned from his Shaykh and he learned from his Shaykh all the way to the Prophet (s) that if anyone wants to travel from one place to another by boat or camel, that there are a lot of beings on these streets. They might be heavenly they might be earthly. There are a lot of animals, might be domestic and might be wild. And there are many … might be tyrants. If you recite ‘Bismillahi 'r-Rahmani 'r-Raheem dhaalika taqdeer al-`azeezu ’l-hakeem’ Allah will take care of you, even if the boat is drowning, Allah will send special angels to take you to shore.”

That is why Grandshaykh and Mawlana Shaykh said, "When you travel on a boat or plane and recite ‘Bismillahi 'r-Rahmani 'r-Raheem dhaalika taqdeer al-`azeezu ’l-hakeem’ and Allah will send angels to protect you. And on that wird there are angels who are responsible for anyone who recites it.

The shaykh said, "I taught that to her to recite and she was reciting that every day and when she fell she saw an angel come and take her from the ocean.”

And she said, "sadaqa ash-shaykh- the shaykh spoke the truth,” The Shaykh said, "If I was not with you, your wife would be dead now. That is first help I did for you. The second one, you are coming for hajj and you owe Allah money because you didn’t pay your zakaat. So in order for your hajj to be accepted you have to pay the zakaat money. You didn’t pay voluntarily so we sent that monkey to take that money and send Allah’s right to the ocean and give whatever balance is for you.”

“That is second thing that made your hajj to be accepted.”

I brought that story by Mawlana’s permission, answering those who wrote that article on Tibb an-Nabawi, Prophetic medicine. These people are blind from being saints. `Ulama al-ummah they were before scholars and awliyaullah at same time, Allah gave them secrets. Today they are doctor, doctor, doctor. That is arrogance! Take that doctorship and throw it. Why do you want to put in front of your name dal, “doctor”? Why do you want to say “doctor”? You are telling the people you are a doctor. You are trying to find a way to please the newspaper and because they brought that question to you in order to say the Prophet (s) didn’t know. Why? You want to make non-Muslims not to look at the Prophet (s) high? They want to diminish the status of the Prophet (s). This is Muslim and non-Muslims read that. If a non-Muslim reads that what will he say? “How do you say your Prophet went for Mi’raj and he cannot prescribe a medicine?”

Why to stir the mud? If you are blind don’t make the Ummah blind.

There are secrets in every Word of Allah and in every one of the Beautiful Names and Attributes and in every word that the Prophet (s) said in his life from the beginning of his life when his mother gave birth to him up to his passing. He was asking for his Ummah. Why Sayyidina `Isa Alayhissalam can talk in the birth and Sayyidina Muhammad (s) cannot talk in his birthday?

About Sayyidina `Isa Alayhissalam,



فَأَشَارَتْ إِلَيْهِ قَالُوا كَيْفَ نُكَلِّمُ مَن كَانَ فِي الْمَهْدِ صَبِيًّا قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنتُ وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا

Fa ashaarat ilayhi qaaloo kayfa nukallimu man kaana fi’l-mahdi sabiyya, Qaala innee `abdullaahi aataaniya al-kitaaba wa ja`alanee nabiyya wa ja`alanee mubarakan ayna ma kuntu wa awsaanee bi’s-salati wa’z-zakaati maa dumtu hayya; Wa barran bi-waalidatee wa lam yaj`alnee jabbaaran shaqiyya. Wa’s-salaamu `alayya yawma wulidtu wa yawma amootu wa yawma ub`athu hayya.

Thereupon she pointed to him. They exclaimed: "How can we talk to one who [as yet] is a little boy in the cradle?" He said: "I am indeed a servant of Allah. He hath given me revelation and made me a prophet; and [has endowed me with] piety towards my mother; and He has not made me haughty or bereft of grace. "Hence, peace was upon me on the day when I was born, and [will be upon me] on the day of my death, and on the day when I shall be raised to life [again]!" Maryam [19:29-30]

Ataanee al-kitab - He gave me the Kitaab, al-Injeel. He still didn’t give to him nubuwwah, still he was a baby in the cradle. First he said, "I am `Abdullah.” He didn’t say, "I am a Nabi.” He said, "I am a servant.” You cannot be a prophet before you become a servant. When you reach that level. All of us by tongue we say we are `abd but we didn’t reach the level of servanthood. He said, “I am a servant of Allah and He gave me the Book,” before he received the book. You have to have a book before you become a prophet – “Wa ja`alanee nabiyya - Then He made me a prophet. Then He made me blessed wherever I am and He commanded me to pray and commanded me to give charity as long as I am alive.”

Why the Prophet (s) who went for Mi’raj? Sayyidina `Isa Alayhissalam is in the first heaven, he was raised waiting permission to come. Sayyidina Muhammad (s) went to:

فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى

Fa kaana qaaba qawwsayin aaw adna – two bow’s length or nearer. An-Najm [53:9]

Sayyidina `Isa Alayhissalam was curing the sick and he was raising the dead. If Sayyidina Muhammad (s) said eat “this cloth and you will be cured” - you will be cured. Not listening to these stupid people and what they are saying - with all my respect to what they study.

Look today every true Muslim is carrying the shoes of the Prophet (s) to show it is honor for us to up the shoes of the Prophet (s) on our head. They ask, their followers to be dust on the shoes of the Prophet (s). And if you go into what scholars have said about the Prophet (s), you know that he and one pair of shoes and four khuffs. If you look explanation of scholars for his shoes, if his shoes has baraka, what he says about medicine is not full of baraka. I am not saying not to go to doctor. Go but don’t come against the Prophet (s) with such article. That is why in every wird or adab you mention there is a secret. Awliyaullah give you to recite as they want to raise through recitation to take you up to the Maqam al-Fardani to the unique station that is not simple and not easy. Awliyaullah are not playing with us.

He said whoever likes to go to paradise it is simple - follow the five obligations: Shahadatu an la ilaha illa-Allah anna Muhammad Rasulullah, wa iqamus-salaat wa ita’uz-zakaat, wa sawmu Ramadan wa hajju’l-bayt. But if you want to be with the Prophet (s) in

فِي مَقْعَدِ صِدْقٍ عِندَ مَلِيكٍ مُّقْتَدِرٍ

maq`adi sidqin `inda maleekin muqtadir - In an Assembly of Truth, in the Presence of a Sovereign Omnipotent. Al-Qamar [54:55]

You have other procedures to follow you have to follow the other procedures.

So Grandshaykh said, you do your obligation - that is ok. But that doesn’t mean you are not a wild animal. Because the human being is a “talking animal - haywaanin naatiq.” You cannot say why he is calling us talking animal. You can be wild or you can be domestic. He said, "awliyaullah they look at these doctors, now I am adding this up, they say they look at these people who only do five obligations without doing the Maqam al-Ihsan they are not trying to perfect their behavior and they are looking only from very narrow perspective the minimum not looking at azeema but following rukhsa. They are like wild animals that have been release in a jungle. They go everywhere they are wild.

And he said, "Those who are awliyaullah and their students who are following a wali, their description is like a mountain and what you find on the mountain. You find on the mountain wild animals.”

All these doctors, doctors, doctors that think they are the peacock of the Ummah are stepping on the mountain thinking they can crush it. But who can harm a mountain? If a million people will step on mountain they will not affect it. Awliyaullah are mountains. And their followers are rocks on these mountains. And it is very difficult to remove these rocks. These people can mingle among the mureeds but they cannot distract their levels. Always they are going higher and higher, awliyaullah.

He said “la tabadal wa la tughayyir - No change and not alteration to mountains, like oceans.” Look he is quiet. They are like oceans. Even you throw all, look Chicago here, where all the sewers go? To Lake Michigan. And lake is sweet and it is a lake. It becomes dirty? No. What you think then about the ocean? It never gets dirty and even all sewers of whole world will go in it is still clean you can clean with it and take shower with it.

Awliyaullah are like oceans they eat the sins of human being and their waste. They clean them and send them back clean. They can pay and reach the Prophet (s).


He said you are connected with an ocean you are connected with a sultan that connects you with Sultan as-sultan Sayyidina Muhammad (s). May Allah keep us always with the Prophet (s) and we will continue this later insha-Allah Wa min Allah at-tawfeeq bi-hurmati 'l-Fatiha .