A Poem of Love

MUHAMMAD


A Poem of Love
by Mawlana Shaykh Muhammad Hisham Kabbani


His birth is the birth of Islam
His birth in this world is the birth of Islam
But his light was the first to be created
And from this light is the birth of all creation
He was and he is still, the Prophet of all prophets
The beacon of the universe and Paradises
The ocean of beauty and majesty
The sky of happiness and love
He is the perfect servant of Allah {swt}
He is The Servant
He is The Jewel, he is The Gem
He is The Mirror of the reflections of the Divine
That brings the light of heavens on this dark earth
He is the one who is with everyone
As Allah said, w`alamoo anna feekum rasoolullah
Know that the Prophet is within you
He is the one that will intercede for humanity
He is the one that can stand in front of Allah {swt} by Allah's permission
He is the Means for all creation
He is the Intercessor for all creations
He is the Light, the one Allah dresses with Light upon Light
He is the Illumination that illuminates the universe
His secrets are in heavens, His secrets are in the Presence
His Secrets are in the Divine
His Secrets are like an abundant river
His Secrets dominate the creation because he is Muhammad Rasoolullah (s)
He is the one that has been brought to the Nearness
The Nearness that no nearness can reach
The Nearness where it was revealed to him what he was asking for
The Nearness Gibril was unable to reach
The Nearness of all nearnesses and that no one can understand
His level, no one can understand
His level, no one can reach
His level, neither angel, nor human nor jinn can understand
He is what he is, only His Lord knows who he is
And as for us we say: he is the jewel of jewels
Light of lights, Secret of secrets
Heaven of heavens, the door to the Divine
The way to every seeker, the struggle of every gnostic
He is the one Allah created as Mercy for His humanity
He is the Mercy and the mercy is He
He is the Gifted-Mercy, he is the Undescribed Mercy
He is the joy and, oh rejoice O human beings in that mercy of his
Allah {swt} gave him what He did not give anyone else
Dressed him with what he did not dress anyone else
Loved him with what He did not love anyone else
He was and still is and forever will be
For every human being and for every angel that exists:
The Honored One
For him humanity was honored when Allah said:
Wa laqad karamnaa bani Adaam
Allah honored human beings for the honor of the leader
And the light and the prophet of humanity and creation
May Allah dress us with the endless dresses He dressed his Prophet
And keep us with him dunya and akhira
And make him intercede for every sin we have done
And for every lie we have lied and for every imperfection we have made
And for every mischief we have produced, for what we know and don't know
As You, O Allah, said: Laa taqnatoo bi'rahmatillha
Dont lose hope of Muhammad (s}!
O Allah make us at his threshold, at his feet, under his feet
Sincere slaves to you and sincere believers in your Prophet
We congratulate the Muslim world for the birth of the Prophet (s)
For his birth is the birth of beauty and the birth of paradises
And the light of whatever Allah created from the light of Muhammad Rasoolullah
On this night may Allah dress us with the dress of Rabbi`al-Awwal


Mawlana Shaykh Muhammad Hisham Kabbani

Source- As Sunnah.org

Monday, May 18, 2015

Biography of Abul Abbas, Sayyidian al-Khidr (A.S) by Mawlana Shaykh Hisham Kabbani ( Naqshbandi Golden Chain Series -10).

Biography of Abul Abbas, Sayyidian al-Khidr (A.S) by Mawlana Shaykh Hisham Kabbani ( Naqshbandi Golden Chain Series -10).

Whoever enters the Way without a guide will take a hundred years to travel a two-day journey.The Prophet ﷺ said, ‘In this Way, you have no more faithful companions than your works.’How can these works and this earning in the way of righteousness be accomplished without a master, O father?Can you practice the meanest profession in the world without a master’s guidance?Whoever undertakes a profession without a master becomes the laughing stock of city and town.
Rumi, Mathnavi
Abul `Abbas is Khidr , whom Allah ﷻ mentioned in the Holy Qur’an [18:65f.] as the servant of Allah who met with the Prophet Musa . He preserved and maintained the Reality of the Golden Chain until the next link in the Chain, `Abdul Khaliq, could assume his destined station.
Imam Bukhari relates in the Book of Prophets that the Prophet ﷺ said, “Al-Khidr (‘the Green Man’) was so named because he sat on a barren white land once, after which it turned luxuriantly green with vegetation.”
The important role of Khidr as the murshid (initiator) of saints may be illustrated by the importance of his role as the murshid of prophets, particularly of the Prophet Musa . Moses was a highly powerful prophet, one of the five greatest ones whom Allah sent to this world: Noah, Abraham, Moses, Jesus, and Muhammad, Peace and blessings be upon them. Yet despite Moses’ elevated knowledge, Allah caused him to be in need of Khidr, even though Khidr was not a prophet. This is to teach us, as Allah said in the Holy Qur’an, that “Above every knower there is a greater knower” (Yusuf, 76).
The story of Moses’ encounter with Khidr is related in Surat al-Kahf (65-82) and goes thus: Moses and his servant found one of Allah’s servants whom Allah had honored uniquely and had taught knowledge from His Own Presence. Moses said to him, “I would like to accompany you.” He answered him: “You cannot bear to accompany me.” Moses was surprised and insisted he was able to do so. Khidr said: “You cannot, but if you do, do not ask about what I am doing no matter what you see me do. On that condition alone you may follow; but if you wish to ask questions, don’t follow me.” This meant that Khidr was going to do something that Moses would not understand, although he was the Messenger of a great religion. He was in need of Khidr to teach him something.
They took a boat and crossed the Tiberias River in Palestine. When they had reached the middle of the river, Khidr made a hole in the boat in order for it to sink. Moses was unable to keep silent, saying: “Why are you doing this childish act? Those people gave you the boat, are you now scuttling it?” Khidr replied: “Did I not tell you you would be unable to keep company with me?” Moses had not yet understood, even though he was a prophet and could read hearts, that there was something taking place that he did not know. They continued and found a young boy. As soon as they saw him, Khidr killed him. Moses said: “What are you doing? You sank a boat, and now you kill a child? This is against all laws!” Again Khidr said: “Did I not tell you you could not keep company with me? The third time you ask me, we will part ways.” Then they reached a city where they asked for food. No one gave them any food, and they threw them out. On their way, they found a wall on the verge of collapse. Khidr rebuilt that wall and made it straight. Moses asked: “Why are you doing this? No one accepted us as their guests in this city, and yet you are building their wall for them?” Khidr said: “This is the point where we separate, for you did not understand the wisdom of what I am doing.”
“O Moses, what we do is what Allah tells us to do. First I caused this boat to sink because there is a tyrant who is seizing every boat from the poor people on this side of the city. In order for these people not to lose their boat, I made it sink. That tyrant is going to die tomorrow, and tomorrow they can retrieve their boat and use it safely. I killed the child because Allah did not want that child to cause his parents, who believe in you, to leave and run away from your religion. Allah will give them better children than him. I built the wall which belonged to a man who was in life very generous to the poor. When he passed away, he left a treasure buried under the wall for his two orphans. Were that wall to come down, people would see the treasure and take it. I restored it in order for the two children to receive their treasure later. You did not understand God’s wisdom.”
That was Moses who, with all the honor bestowed on him by God, found himself ignorant before Khidr. How can we, who know so little in comparison to Moses, consider ourselves knowledgeable if Moses himself, with all his knowledge in the Divine Presence, was unable to understand certain things? This is a lesson in humility for human beings, and particularly for scholars and religious leaders: “Your knowledge is not worth mentioning. There are others more and highly more knowledgeable than you. As high or deep as you travel into knowledge, there is deeper depth and higher height than where you stand.”
That is why, when someone sits to give advice, he must sit with complete humbleness and complete respect for the listener. He cannot consider himself higher than them, otherwise that light will never reach their hearts. That is also why each is in need of a guide, as was shown by the Guide of guides himself, the Prophet , when he took Jibril as a guide for Revelation, and when he took a guide in traveling to Madina.
This is how Ibn `Arabi (q) in Fusus al-hikam explains the three acts of Khidr witnessed by Musa :
Moses was tested ’by many ordeals’ [20:41] the first of which was the murder of the Egyptian [28:14-15], an act which he committed by Divine impulsion and with the approbation of God deep inside him, without however, his perceiving it; nevertheless he felt no affliction in his soul for having killed the Egyptian, although he himself was not acquitted until he had received a Divine revelation on the subject. For all prophets are interiorly preserved from sin without their being conscious of it, even before they are warned by inspiration.
It is for that reason that al-Khidr showed him the putting to death of the boy, an action for which Moses reproached him, without remembering his murder of the Egyptian, upon which al-Khidr said to him: ‘I have not done it of my own initiative,’ recalling thus to Moses the state in which he, the latter, found himself when he did not yet know that he was essentially preserved from all action contrary to the Divine Order.
He showed him also the perforation of the boat, apparently made to destroy the people, but which has, however, the hidden sense of saving them from the hand of a ‘violent man.’ He showed this to him as an analogy to the ark which hid Moses when he was thrown into the Nile; according to appearances, this act was equally to destroy him, but according to the hidden sense, it was to save him. Again his mother had done that for fear of the ‘violent man,’ in this case Pharaoh, so that he would not cruelly kill the child…
Moses arrived then at Madyan, there met the two girls and for them drew water from the well, without asking from them a salary. Then he ‘withdrew to the shade,’ that is to say to the Divine shadow, and said: ‘O my Lord, I am poor with regard to the blessings Thou bestowest on Me’; he attributed, then, to God alone the essence of the good that he did and qualified himself as poor (faqir) towards God. It was for that reason that al-Khidr reconstructed before him the crumbling wall without asking a salary for his work, for which Moses reprimanded him, until Khidr reminded him of his action of drawing water without asking for reward, and other things too, of which there is no mention in the Koran; so that the Messenger of God — may God bless him and give him Peace! — regretted that Moses did not keep quiet and did not remain with al-Khidr, so that God could tell him more of their actions.
Of Khidr’s sayings to Sahl at-Tustari (q) according to Ibn `Arabi:
Allah ﷻ created the Light of Muhammad ﷺ from His Light… This Light stayed before Allah ﷻ for 100,000 years. Allah ﷻ directed His Gaze upon it 70,000 times every day and night, adding to it a new light from His Light every time. Then, from that Light, He created all creations.
When the Prophet ﷺ left this world and condolence came, they heard a voice from the corner of the house saying, “Peace, God’s mercy and blessings be upon you, members of the Family of the Prophet !” `Ali (r) then asked if they knew who this was, and he said it was Khidr . Bayhaqi transmitted it in Dala’il an-Nubuwwa
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Biography of Khwaja Abu Yaqub Yusuf al-Hamadani (Q) by Mawlana Shaykh Hisham Kabbani .(Naqshbandi Golden Chain Series -9)

Biography of Khwaja Abu Yaqub Yusuf al-Hamadani (Q) by Mawlana Shaykh Hisham Kabbani .(Naqshbandi Golden Chain Series -9)

Think not that there are no travelers on the road,or that those of perfect attribute leave no trace.Just because you are not privy to the secrets,Do you think that no one else is either?
Rumi, Fihi ma fihi
He was one of the rarest Knowers of God, a Pillar in the Sunnah of the Prophet ﷺ and a unique saint. He was an imam (religious leader), an `alim (religious scholar), and a `arif (spiritual knower of God). He was the master of his time in raising the stations of his followers. Scholars and pious people used to flood in huge numbers into his khaniqah (retreat) in the city of Merv, in present-day Turkmenistan, to listen to him.
Born in Buzanjird near Hamadan in 440 H., he moved from Hamadan to Baghdad when he was eighteen years of age. He studied the Shafi’i school of fiqh under the supervision of the master of his time, Shaykh Ibrahim ibn `Ali ibn Yusuf al-Fairuzabadi. He kept association in Baghdad with the great scholar, Abu Ishaq ash-Shirazi, who gave him greater deference than to any of his other students although he was the youngest.
He was so brilliant a jurisprudent that he became the marja` (reference) of his time for all scholars in that field. He was known in Baghdad, the center of Islamic knowledge, in Isfahan, Bukhara, Samarqand, Khwarazm, and throughout Central Asia.
Later in his life he secluded himself and left the world behind. He became an ascetic and engaged in constant worship and mujahada (spiritual struggle). He associated with Shaykh Abdullah Ghuwayni and Shaykh Hasan Simnani, but his secret was given him by Shaykh Abu `Ali al-Farmadhi. He made progress in self-denial and contemplation until he became the Ghawth (Arch-Intercessor) of his time. He was known as the Rain of Realities and Truth and Spiritual Knowledge. He finally settled in Merv. Through him countless miraculous events occurred.
From His Miracles
He reflected the Divine attribute of Severity (al-Qahhar) with those who opposed the dissemination of spirituality. Following are two of his miraculous deeds in that respect:
One day he was holding an association in which he was enlightening the listeners with heavenly knowledge. Two literalist scholars who were present said, “Keep quiet, because you are devising innovation.” He said to them, “Do not talk about matters that you do not understand. It is better for you to die than to remain.” As he spoke these words they immediately fell dead.
Ibn Hajar al-Haythami records in his book Al-Fatawa al-Hadithiyya, “Abu Sa`id Abdullah ibn Abi `Asran, the Imam of the School of Shafi’i, said, ‘When I began a search for religious knowledge I accompanied my friend, Ibn as-Saqa, who was a student in the Nizamiya School, and it was our custom to visit the pious. We heard that there was in Baghdad a man named Yusuf al-Hamadani who was known as al-Ghawth, and that he was able to appear whenever he liked and was able to disappear whenever he liked. So I decided to visit him along with Ibn as-Saqa and Shaykh Abdul Qadir al-Jilani, who was a young man at that time. Ibn as-Saqa said, ‘When we visit Shaykh Yusuf al-Hamadani I am going to ask him a question the answer to which he will not know.’ I said, ‘I am also going to ask him a question and I want to see what he is going to say.’ Shaykh ‘Abdul Qadir al-Jilani said, ‘O Allah, protect me from asking a saint like Yusuf Hamadani a question, but I will go into his presence asking for his baraka blessings and Divine Knowledge.’
‘We entered his association. He veiled himself from us and we didn’t see him until after one hour had passed. He looked at Ibn as-Saqa angrily and said, without having been informed of his name, ‘O Ibn as-Saqa, how dare you ask me a question when your intention is to confound me?’ Your question is this and your answer is this!’ Then he said to Ibn Saqa, ‘I am seeing the fire of kufr (unbelief) burning in your heart.’ He looked at me and said, ‘O `Abdallah, are you asking me a question and awaiting my answer? Your question is this and your answer is this. Let the people be sad for you because they are losing as a result of your disrespect for me.’ Then he looked at Shaykh ‘Abdul Qadir al-Jilani and said to him, ‘Approach, my son. I am going to bless you. O `Abdul Qadir, you have satisfied Allah and His Prophet with your proper respect for me. I see you in the future sitting on the highest place in Baghdad and speaking and guiding people and saying to them that your feet are on the neck of every wali (saint). And I am seeing every wali of your time bowing to you because of your great station and honor.’”
Ibn Hajar al-Haythami continues, “`Abdul Qadir has been lifted up and all that shaykh al-Hamadani said about him came to pass. There came a time when he did say, ‘My feet are on the necks of all the awliya (saints),’ and he was a reference and a beacon guiding all people in his time to their destinations.”
“The fate of Ibn as-Saqa was something else. He was brilliant in his knowledge of the Law of Islam. He preceded all the scholars in his time. He used to debate with the scholars of his time and overcome them, until the khalif called him to be a member of his court. One day the khalif sent him as a messenger to the King of Byzantium, who in his turn called all the priests and scholars of Christianity to debate him. Ibn as-Saqa was able to defeat all of them in debate. They were helpless to give answers in his presence. He gave them answers that made them look like mere students in his presence.
“His brilliance fascinated the King of Byzantium so that he invited him to his private family gathering. There Ibn as-Saqa’s eyes fell on the daughter of the King. He immediately fell in love with her, and asked her father, the King, for her hand in marriage. She refused except on condition that he accept her religion. He did, leaving Islam and accepting the Christian religion of the princess. After his marriage he became seriously ill. They threw him out of the palace. He became a town beggar, asking everyone for food, yet no one would provide for him. Darkness had come over his face.
“One day he saw someone that had known him before. That person relates: ‘I asked him, ‘What happened to you?’ He replied, ‘There was a temptation that I fell into.’ The man asked him, ‘Do you remember anything from the Holy Qur’an?’ He replied, ‘I only remember rubbama yawaddu-l-ladheena kafaru law kanu muslimeen (‘Again and again will those who disbelieve wish that they were Muslims’ [15:2]).
“‘He was trembling as if he was giving up his last breath. I turned him towards the Ka’aba (the West), but he kept turning towards the East. Then I turned him back towards Ka’aba, but he turned himself to the East. I turned him a third time, but he turned himself to the East. Then as his soul was passing from him, he said, ‘O Allah that is the result of my disrespect to Your Arch-intercessor Yusuf al-Hamadani.’”
Imam Haythami continues: “Ibn `Asran said, ‘I went to Damascus and the king there, Nuridin ash-Shaheed, put me in charge of the department of religious affairs, and I accepted. As a result, the worldly life came at me from every side: provision, sustenance, fame, money, position for the rest of my life. That is what the Arch-intercessor Yusuf al-Hamadani had predicted for me.’”
From His Sayings
The opening of the faculty of Spiritual Hearing in the Friends of Allah is like a Message from Reality, a Chapter in the Book of Allah, a blessing from the Knowledge of the Unseen. It is the beginning of the opening of the Heart and its unveiling — good tidings from the Heavenly Stations! It is the dawn of understanding of Divine Meanings. This hearing is sustenance for the spirit and life for the heart. It is the Subsistence (baqa) of the Secret (sirr). Allah makes Himself Witness for the visions of His Chosen Servants, and dresses them with His blessed acts and decorates them with His Attributes.
Yusuf al-Hamadani’s (q)
Of his saints, He makes one group hear through His Exalted Witnessing (shuhada at-tanzih); He makes others hear through His Unique Oneness (wahdaniyya); He makes another group of them hear through His Mercy (rahma). And He makes some hear through His Power (qudra).
Yusuf al-Hamadani’s (q)
Let it be known to you, O Man, that Allah has created from the Light of His Manifestations 70,000 angels and assigned them to various stations between the Throne (`arsh) and the Chair (kursi). In the Presence of Intimacy (uns), their dress is green wool, their faces are like the full moon, they stand in His Presence in awe, fainting, drunk with His Love, running endlessly from the Throne to the Chair and back because of the emotion and the mercy which is burning in their hearts. Those are the Sufis of the Heavens and Israfil (the angel who will blow the Trumpet on the Judgement Day) is their leader and their guide, and Jibril is their president and their speaker, and al-Haqq (Allah) is their King. Allah’s blessings are upon them.
Yusuf al-Hamadani’s (q)
This is how Yusuf al-Hamadani (q), the Shadow of God on Earth, used to describe the heavenly reality and exalted stations of the Sufis. May Allah bless his soul and sanctify him.
He died in Khorasan, between Herat and Bakshur, on the 12th of Rabi`ul-Awwal, 535 H., and was buried in Merv. Near his tomb was built a large mosque and a large school.
He passed his secret to Abul `Abbas who in turn passed it on to `Abdul Khaliq al-Ghujdawani. The latter received it directly from Yusuf al-Hamadani as well.
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Biography of Shaykh Abu Ali al-Farmadi (Q) by Mawlana Shaykh Hisham Kabbani ( Naqshbandi Golden Chain Series - 8)

Biography of Shaykh Abu Ali al-Farmadi (Q) by Mawlana Shaykh Hisham Kabbani ( Naqshbandi Golden Chain Series - 8)

O child! said Luqman the Wise,
Do not let the rooster be more watchful than you, calling Allah at dawn while you are sleeping.

He is right, he who said:
The turtle-dove wept on her branch in the night ,And I slept on–what lying, false love is mine? If I were a true lover, never would turtle-doves overtake me.I am the dry-eyed lover of his Lord, while animals weep!
"Ghazali, Ayyuha-l-walad"
He is called the Knower of the Merciful and the Custodian of Divine Love. He was a scholar of the Shafi’i school of jurisprudence and a unique `arif (endowed with spiritual knowledge). He was deeply involved in both the School of theSalaf (scholars of the First and Second Centuries) and that of the Khalaf (later scholars), but he made his mark in the Science of Tasawwuf. From it he extracted some of the heavenly knowledge which is mentioned in Qur’an in reference to al-Khidr : “and We have taught him from our Heavenly Knowledge” [18:65].
Sparks of the light of jihad an-nafs (self-struggle) were opened to his heart. He was known everywhere in his time, until he became a very famous shaykh in Islamic Divine Law and theology. The most famous shaykh of his time, as-Simnani, said about him, “He was the Tongue of Khurasan and its shaykh and the master in lifting up and raising the station of his followers. His associations were like gardens full of flowers, in which knowledge flowed from his heart and took the hearts of his listeners into a state of joy and happiness.” Among his teachers was al-Qushayri, the celebrated Sufi Master, and al-Ghazali al-Kabir who said about him, “He was the shaykh of his time and he had a unique way of reminding people. No one surpassed him in his eloquence, delicacy, ethics, good manners, morality, nor his ways of approaching people.” The son of the latter, Abu Hamid al-Ghazali, nicknamed Hujjat ul-Islam - the Proof of Islam, took much from Farmadi in his Ihya `Ulum ad-Din.
One time he said, “I entered behind my teacher, al-Qushayri, to the public bath, and from the well I took for him a bucket of water which I had filled from the well myself. When my teacher came he said, ‘Who brought the water in the bucket?’ I kept quiet, as I felt I had committed some disrespect. He asked a second time, ‘Who brought the water?’ I continued to keep quiet. He asked a third time, ‘Who filled that bucket with water?’ I finally said, ‘I did, my teacher.’ He said, ‘O My son, what I received in seventy years, I passed to you with one bucket of water.’ That meant that the heavenly and divine knowledge which he had struggled for seventy years to acquire he passed to my heart through one glance.”
On behavior towards one’s master he said:
"If you are true in your love of your shaykh, you have to keep respect with him."
On spiritual vision he said:
For the `arif (Knower) a time will come wherein the light of knowledge will reach him and his eyes will see the incredible Unseen.
"Whoever pretends he can hear, yet cannot hear the glorification of birds, trees and the wind, is a liar."
"The hearts of the people of Truth are open, and their hearing is open."
"Allah gives happiness to His servants when they see His Saints."
This is because the Prophet ﷺ said,
"Whoever sees the face of a knower of God, sees me"
and also,
"Whoever sees me, has seen Reality."
Sufi Masters have named the practice of concentrating on the face of the sheikh (tasawwur), and it is done to the end of fulfilling that state.
"Whoever looks after the actions of people will lose his way."
"Who prefers the company of the rich over the company of the poor, Allah will send him the death of the heart."
I heard that Abul Hasan al-Farmadhi said, "the Ninety-nine Attributes of Allah will become attributes and descriptions of the seeker in the way of Allah."

Biography of Sayyidina Abul Hassan Ali al-Kharqani (Q) by Mawlana Shaykh Hisham Kabbani. ( Naqshbandi Golden Chain Series -7)

Biography of Sayyidina Abul Hassan Ali al-Kharqani (Q) by Mawlana Shaykh Hisham Kabbani. ( Naqshbandi Golden Chain Series -7)

Mayest Thou deign to be sweetness and let life be bitter!
If Thou art content, what matter that men be angry.
Let everything between me and Thee be cultivated,
Between me and the worlds let all be desert!
If Thy love be assured, all is then easy,

For everything on earth is but earth .
~Anonymous
He was the Ghawth (Arch-Intercessor) of his time and unique in his station. He was the Qiblah (focus of attention) of his people and an Ocean of Knowledge from which saints still receive waves of light and spiritual knowledge.
He devoided himself of everything except Allah’s Oneness, refusing for himself all titles and aspirations. He would not be known as a follower of any science, even a spiritual science, and he said: “I am not a rahib (hermit). I am not a zahid(ascetic). I am not a speaker. I am not a Sufi. O Allah, You are One, and I am one in Your Oneness.”
Of knowledge and practice he said:
Scholars and servants in the lower world are numerous but they don’t benefit you unless you are engaged in the satisfaction of Allah’s desire, and from morning to night are occupied with the deeds that Allah accepts .
About being a Sufi he said:
The Sufi is not the one who is always carrying the prayer rug, nor the one who is wearing patched clothes, nor the one who keeps certain customs and appearances; but the Sufi is the one to whom everyone’s focus is drawn, although he is hiding himself .
The Sufi is the one who in the daylight doesn’t need the sun and in the night doesn’t need the moon. The essence of Sufism is absolute nonexistence that has no need of existence because there is no existence besides Allah’s existence.
He was asked about Truthfulness (Sidq). He said, “ Truthfulness is to speak your conscience.”
Of Bayazid he said:
When Abu Yazid said, ‘I want not to want’ that is exactly the wanting which is real desire (irada).
He was asked, “Who is the appropriate person to speak about fana’ (annihilation) and baqa’ (permanence)?” He answered, “That is knowledge for the one who is as if suspended by a silk thread from the heavens to the earth and a great cyclone comes and takes all trees, houses, and mountains and throws them in the ocean until it fills the ocean. If that cyclone is unable to move the one who is hanging by the silk thread, then he is the one who can speak on fana’ and baqa’.”
One time Sultan Mahmoud al-Ghazi visited Abul Hassan and asked his opinion of Bayazid al-Bistami. He said,
Whoever follows Bayazid is going to be guided. And whoever saw him and felt love towards him in his heart will reach a happy ending.
At that Sultan Mahmoud said, “How is that possible, when Abu Jahl saw the Prophet and he was unable to reach a happy ending but rather ended up in misery?” He answered, “It is because Abu Jahl didn’t see the Prophet ﷺ but he saw Muhammad bin `Abdullah. And if he saw the Messenger of Allah he would have been taken out of misery into happiness. As Allah said, “You see them looking at you but without clear vision” [7:198]. He continued with the saying already quoted, “The vision with the eyes of the head…”
Other sayings of his:
Ask for difficulties in order for tears to appear because Allah loves those who cry,” referring to the advice of the Prophet ﷺ to cry much.
In whatever way you ask Allah for anything, still the Qur’an is the best way. Don’t ask Allah except through the Qur’an.
The Inheritor of the Prophet ﷺ is the one who follows his footsteps and never puts black marks in his Book of Deeds.

Biography of Sayyidina Salman al Farsi (RA) by Mawlana Shaykh Hisham Kabbani (Naqshbandi Golden Chain Series -3)

Biography of Sayyidina Salman al Farsi (RA) by Mawlana Shaykh Hisham Kabbani (Naqshbandi Golden Chain Series -3)

My heart has become able to wear all forms:
A pasture for gazelles, a monastery for monks,

A temple for idols, the Ka`ba of the pilgrims,The tablets of Torah, the Book of Qur’an.
I profess the religion of Love.
Whatever direction its mount may take,
Love is my Religion and my Belief.

Ibn `Arabi, Tarjuman al-ashwaq
Salman al-Farisi (RA) is known as the Imam, the Flag of Flags, the Inheritor of Islam, the Wise Judge, the Knowledgeable Scholar, and One of the House of the Prophet ﷺ . These were all titles the Prophet ﷺ gave him. He stood fast in the face of extreme difficulties and hardships to carry the Light of Lights and to spread the secrets of hearts to lift people from darkness to light. He was a noble companion of the Prophet ﷺ . He reported sixty of his sayings.
He came from a highly respected Zoroastrian family from a town near Ispahan. One day while passing by a church, he was attracted by the voices of men praying. Drawn by their worship, he ventured in and found it better than the religion of his upbringing. On learning that the religion originated in Syria, he left home, against his father’s wishes, went to Syria and associated himself with a succession of Christian anchorites. He came to know from them the coming of the last Prophet and the signs accompanying his advent. He then traveled to Hijaz where he was seized, sold into slavery, and taken to Madina, where he eventually met the Prophet ﷺ . When he found in the Prophet ﷺ the fulfillment of all the signs of which he had been informed by his Christian teachers, he affirmed the testification of faith – Shahada. Servitude prevented Salman from being at the battles of Badr and Uhud. The Apostle helped him gain his release from slavery by planting with his own hand three hundred palm trees and giving him a large piece of gold. Once a free man he took part in every subsequent battle with the Prophet .
In Ibn Ishaq’s Sirat Rasul Allah, we find the following in Salman’s account to the Prophet of his journey in search of the true religion:
“`Asim ibn `Umar ibn Qatada said that he was told that Salman the Persian told the Prophet ﷺ that his master in ‘Ammuriya told him to go to a certain place in Syria where there was a man who lived between two thickets. Every year as he used to go from one to the other, the sick used to stand in his way and everyone he prayed for was healed. He said, ‘Ask him about this religion which you seek, for he can tell you of it.’ So I went on until I came to the place I had been told of, and I found that people had gathered there with their sick until he came out to them that night passing from one thicket to the other. The people came to him with their sick and everyone he prayed for was healed. They prevented me from getting to him so that I could not approach him until he entered the thicket he was making for, but I took hold of his shoulder. He asked me who I was as he turned to me and I said, ‘God have mercy on you, tell me about the Hanifiya, the religion of Abraham.’ He replied, ‘You are asking about something men do not inquire of today; the time has come near when a prophet will be sent with this religion from the people of the haram. Go to him, for he will bring you to it.’ Then he went into the thicket. The Prophet said to Salman, ‘If you have told me the truth, you met Jesus the son of Mary.’”
In one of the Prophet’s battles called al-Ahzab or al-Khandaq Salman advised the Prophet to dig trenches around Madinah in defense of the city, a suggestion which the Prophet happily accepted. He then went ahead and helped the digging with his own hands. During this excavation, Salman struck upon a rock which he was unable to break. The Prophet took an axe and hit it. The first strike brought forth a spark. He then hit it a second time and brought forth a second spark. He then struck for the third time and brought forth a third spark. He then asked Salman , ” O Salman, did you see those sparks?” Salman replied, “Yes, O Prophet, indeed I did.” The Prophet ﷺ said, “The first spark gave me a vision in which Allah has opened Yemen for me. With the second spark, Allah opened Sham and al-Maghreb (the West). And with the third one, Allah opened for me the East.”
Salman reported that the Prophet ﷺ said: “Nothing but supplication averts the decree, and nothing but righteousness increases life,” and “Your Lord is munificent and generous, and is ashamed to turn away empty the hands of a servant when he raises them to him.” Tirmidhi transmitted them.
At-Tabari recounts that in the year 16 A.H. the Muslim army turned to the Persian front. In order to confront the Persian king at one point the Muslim army found itself on the opposite bank of the great Tigris River. The commander of the army, Sa`d Ibn Abi Waqqas, following a dream, ordered the entire army to plunge into the rushing river. Many people were afraid and hung back. Sa`d, with Salman by his side, prayed first: “May Allah grant us victory and defeat His enemy.” Then Salman prayed: “Islam generates good fortune. By Allah, crossing rivers has become as easy for the Muslims as crossing deserts. By Him in whose hand lies Salman’s soul, may the soldiers emerge from the water in the same numbers in which they entered it.” Sa`d and Salman then plunged into the Tigris. It is reported that the river was covered with horses and men. The horses swam and when they tired the river floor seemed to rise up and support them until they regained their breath. To some it seemed that the horses rode effortlessly on the waves. They emerged on the other bank, as Salman had prayed, having lost nothing from their equipment but one tin cup, and no one having drowned.
They went on to take the Persian capital. Salman acted as spokesman and said to the conquered Persians: “I have the same origin as you. I shall be compassionate toward you. You have three options. You may embrace Islam, then you will be our brethren and you will have the same privileges and obligations as we. Or you may pay the Jizyah tax and we will govern you fairly. Or we will declare war on you.” The Persians, having witnessed the miraculous crossing of the Muslim army, accepted the second alternative.
Salman Al-Farsi was eventually appointed governor of that region. He was the commander of 30,000 Muslim troops. Yet, he was very humble. He lived from his own manual labor. He did not own a house, but instead rested under the shade of trees. He used to say that he was surprised to observe so many people spending all their life for the lower world, without a thought for the inevitable death which will take them from the world one day.
Salman was a very strict and just man. Among some spoils which were distributed one day was cloth out of which each companion had one piece of clothing cut. One day `Umar got up to speak and said: “Lower your voices so that I may hear you.” He was wearing two pieces of that cloth. Salman said, “By God, we will not hear you, because you prefer yourself to your people.” “How is that?” asked Umar. He said: “You are wearing two pieces of cloth and everyone else is wearing only one.” Umar called out: “O Abdullah!” No one answered him. He said again, “O Abdullah ibn Umar!” Abdullah, his son called out: “At your service!” Umar said, “I ask you by God, don’t you say that the second piece is yours?” Abdullah said “Yes.” Salman said: “Now we shall hear you.”
At night Salman would begin to pray.If he got tired, he would start making dhikr by tongue. When his tongue would get tired, he would contemplate and meditate on Allah’s power and greatness in creation. He would then say to himself, “O my ego, you took your rest, now get up and pray.” Then he would make dhikr again, then meditate, and so forth all night long.
Bukhai relates two hadiths which show the Prophet’s consideration for Salman:
Abu Huraira relates: While we were sitting with the Holy Prophet , surat al-Jumu`a was revealed to him. When the Prophet recited the verse, “And He (Allah) has sent him (Muhammad) also to others (than the Arabs)…” [62:3] I said, “Who are they, O Allah’s Apostle?” The Prophet did not reply till I repeated my question thrice. At that time Salman al-Farisi was with us. Allah’s Apostle put his hand on Salman, saying: “If faith were at ath-Thurayya (the Pleiades, very distant stars), even then some men from these people (i.e. Salman’s folk) would attain it.”
Abu Juhayfa relates: The Prophet made a bond of brotherhood between Salman and Abu ad-Darda al-Ansari . Salman paid a visit to Abu ad-Darda’ and found Um ad-Darda’ (his wife) dressed in shabby clothes. He asked her why she was in that state. She said, “Your brother Abu ad-Darda’ is not interested in the luxuries of this world.” In the meantime Abu ad-Darda’ came and prepared a meal for Salman. Salman requested Abu ad-Darda’ to eat with him, but Abu ad-Darda’ said, “I am fasting.” Salman said, “I am not going to eat unless you eat.” So Abu ad-Darda’ ate with Salman. When it was night and a part of the night has passed, Abu ad-Darda’ got up (to offer the night prayer), but Salman told him to sleep and Abu ad-Darda slept. After some time Abu ad-Darda’ again got up but Salman told him to sleep. When it was the last hours of the night, Salman told him to get up then, and both of them offered the prayer. Salman told Abu ad-Darda’, “Your Lord has a right on you, your soul has a right on you, and your family has a right on you. Abu ad-Darda’ came to the Prophet and narrated the whole story. The Prophet said, “Salman has spoken the truth.”

Biography of Khwaja Muhammad Sayfuddin (Q)


Biography of Khwaja Muhammad Sayfuddin (Q)

by Mawlana Shaykh Hisham Kabbani (Q).
Muhammad Sayfuddin
May Allah Sanctify His Soul

"The sound of the flute is the image of God's call to man.
"We were all part of Adam and heard those melodies in Paradise.
"Though water and clay have covered us with doubt, we still remember something of those sounds.
"But since they are mixed with the dust of sorrows, how should these high and low notes produce that joy?"

Rumi, Mathnavi.

He was a Reviver of this Order and a Reviver of the true path of the Sunnah. He derived great spiritual benefit from his great ancestor, Sayyidina `Umar al-Faruq , and from his grandfather, Sayyidina Ahmad al-Faruqi (q). With the blessings of the Prophet he was able to spread this order far and wide.
He was born in 1055 H./1645 AD. He was raised in the home of his father, Muhammad Ma'sum, and he was nursed with the milk of the knowledge of his father, his grandfather and his blessed ancestors. During his father's life he sat on the Throne of Guidance and he followed the footsteps of his precedessors. His house became a light for the scholars of the religion, who came like moths from all around. As his subtle knowledge grew, his fame rose ever higher in the heavens, reaching the orbits of the Knowers, until he was able to decipher the Symbols of Hidden Knowledge and to open the Treasure of Heavenly Affairs. He spread the external and internal knowledge, and he joined together the Beginners and the Adepts, and he taught the Knowledge of Taste (dhawq).
On the orders of his father he moved to the city of Delhi to spread the knowledge of the sharia and the light of the tareeqat. The Sultan himself, Muhammad Alamagir, became his student, and consequently the people of the Court, the Sultan's ministers, and all the princes became his followers. With the support of the Sultan, it was not long before the entire kingdom accepted him. He embodied the Sunnah of the Prophet and inspired love for the sharia throughout the nation. By means of the deep knowledge which filled his heart, he hoisted high the flag of Islam and removed the traces of ignorance and tyranny from the kingdom.
Through the blessings of Shaykh Sayfuddan's companionship, Allah made the Sultan succeed in all his affairs and prevented harmful and unlawful conduct from occurring in the realm. The Sultan banished tyrants and oppressors. He kept the company of the Shaykh, following him as a student. Through the Shaykh's encouragement, he was able to memorize the Holy Qur'an. He spent his late night hours fulfilling the obligations of the araqat, reciting the Dhikr, while his daylight hours he spent looking after the affairs of his kingdom.
The Shaykh endeavored to eliminate all forms of misery and tyranny from the kingdom by means of the Sultan, and achieved tremendous success, until the whole of India was living in peace. He achieved such a position of reverence, that all sultans and princes would stand in his presence out of respect for him.
One day a man was standing with the other princes and Sultans in the presence of the Shaykh, and an insinuating whisper came to his heart, saying, "That Shaykh is so arrogant." The Shaykh looked at him and said, "You are right, because my Pride is from Allah's Pride."
Once a man denied the truth of the Shaykh's words. That night he saw a dream in which a group of men came and attacked him. They beat him and beat him, asking "How dare you deny the speech of the Shaykh when he is the Lover of God?" He awoke to find himself in severe pain. He hastened to the presence of the Shaykh and asked his forgiveness.
In his khaniqah (center for retreat), every day around 6,000 seekers slept and ate from the food he was providing.
One day he heard from his neighbor's house the sound of the ney (bamboo flute). He was so enchanted by the sound of it that he fainted. When he came to he said, "Do you think that I am empty of compassion and emotion? No, those who listen to the ney and feel no compassion and emotion are empty. But when we hear something beautiful, we are so touched that we are immediately transported to the Divine Presence."
To the saints, God's call is heard without any admixture of the "dust of sorrows" and that is why they faint when they hear it.
One day a leper came and asked him for his supplication that he be healed. He blew on him and immediately the disease disappeared.
He died in 1095 H./1684 AD. and he was buried in the city of Sirhind. He passed on the secret of the Golden Chain to Nur Muhammad al-Badawani (q).

Biography of Khwaja Muhammad al-Masum (Q)

Biography of Khwaja Muhammad al-Masum (Q)  

by Mawlana Shaykh Hisham Kabbani (Q ).
Muhammad al-Masum
May Allah Sanctify His Soul

In the Place of refuge my heart sought refuge,
shot with enmity's arrows.
O Mercy of God for His slaves, God placed His trust in you among all inanimate forms.
O House of my Lord, O light of my heart, O coolness of my eyes,
O my heart within!
O true secret of the heart of existence, my sacred trust, my purest love!
O Direction to which I turn from every quarter and valley,
From subsistence in the Real, then from on high, from self-extinction, then from the depths!
O Kacba of Allah, O my life, O path of good fortune, O my guidance!
God sheds His light on your court, and something of His light appears in the heart.

Ibn `Arabi, al-Futuhat al-Makkiyyah.

He is The Rope of Allah (cUrwat-il-Wuthqa), the Pious Guide who combined in himself the sharia and Reality (haqiqat) and he showed the difference between Ignorance and True Guidance. He was born in the year 1007 H. He was educated by his father from the special knowledge of saints. He sat on the Throne of Guidance in the Naqshbandi Way after the passing of his Shaykh, at the age of 26 years. He became famous everywhere. His name was known on every tongue, and kings acknowledged his greatness in his time. People were flocking to him from everywhere.
He was a saint from his childhood. He never accepted to nurse in Ramadan. He spoke on the Knowledge of Oneness at the age of three by saying, "I am the earth, I am the heavens, I am God... I am this, I am that." He memorized the Qur'an in three months at the age of six. He was trying through his heart to learn the true knowledge, Shariat and Haqiqat and he reached the high state of these knowledges. He was considered at the age of 17 years to be the greatest scholar of his time. He was very truthful in all his Legal decisions (fatawa). He accepted neither innovation nor licenses.
His father Sayiddina Ahmad al-Faruqi, testified when he was young that a very great power would appear in him. One time he said to his father Sayiddina Ahmad al-Faruqi, "I am seeing myself as a life that is moving in every atom of the atoms of these universes. And these universes are taking light from it as the earth takes light from the sun." His father said, "O my son, that means you are going to be the Qutb (Spiritual Pole) of your time. Remember that from me."
He said to him one time, "you have been molded from the residue of my residue, which was the the residue of the Prophet's clay ."
He said, "I have poured into my son Muhammad Masum everything that I have been given."
He said, "the Perfect Knower that is honored to exist in the State of the Complete Existence will witness and observe the Beauty of Allah in the mirror of this universe and he will see himself in everything. This universe will be him and he will be this universe. He will see himself moving in every individual of this universe, encompassing the Whole in the Part and the Part in the Whole."
From His Miracles
One time one of his deputies, Khwaja Muhammad as-Siddiq was travelling on top of a horse. His feet slipped from the horse and he was dangling from one stirrup. The horse was running so that he was expecting to die. He remembered at once to say, 'O my Shaykh support me.' As soon as he said 'O my Shaykh support me.' he saw his Shaykh appear, take the reins of the horse and stop it.
One of his followers said, "I fell into the sea and I didn't know how to swim. I called out his name and he came and took me out."
One time he was sitting with his followers in his khaniqah (spiritual center for retreat, prayers and meditation) and they began to see water pouring from his hands and his sleeves. They were surprised and they asked him, "What is this, O our Shaykh." He said, "just now one of my murids was on a ship, and that ship was in a storm and was sinking. He called me and I immediately reached my hand and saved that person from drowning." We recorded the time of that event and some months a merchant came among us. We asked him about that event and he said, 'Yes, at that time my Shaykh came and saved me.'"
It happened at that time that one magician used to build a fire, and he would enter it and it would not burn him. There arose a great confusion aomng the people and it made a great fitna (dissension). So the Shaykh made a very great fire in the city and he told the magician, "Enter my fire!" and the magician was afraid. Then he told one of his murids, "Enter my fire, and while you are walking into it say LA ILAHA ILLALLAH." That murid entered and it was cool and peace for him as it had been for Sayyidina Ibrahim [21:69] when he was thrown in the fire. When the magician saw this, he immediately converted and spoke the shahada: ash-hadu an la ilaha illa-l-Lah, wa ash-hadu anna Muhammadan rasalu-l-Lah.
One Shaykh Abdur Rahman at-Tirmidhi said, "I came with my brother to visit Shaykh Muhammad Masum (q). He gave everyone a gift from his clothes except me. When we returned to our country I was very sad, because I didn't receive anything from him. After a while a rumor spread throughout the city that the Shaykh was coming to visit the city. All the people went to welcome him and I went with them. I saw the Shaykh coming on a white horse. He looked at me and said, 'Abdur Rahman, don't be sad, I have tested you and I have saved for you my special robe (jubba) which I inherited from my father, Sayyidna Ahmad al-Faruqi (q). I took it from him and put it on me. Immediately everything disappeared and my Shaykh appeared in front of me: in every atom and every particle, he was appearing. I reached a state of immense happiness and I entered the Divine Presence."
One day a blind man came to him and asked him, "Please pray for me that Allah restore my vision to me." He rubbed his saliva on his eyes and told him, 'Go to your house an don't open your eyes until you get there.' He reached his home and opened his eyes and he was seeing.
They told him "There is someone who is cursing the caliphs of the Prophet ." He became upset, and in his hand was a knife with which he was cutting a watermelon. As he cut the watermelon, he said, "As I cut this watermelon, I am cutting the neck of that one who is cursing the caliphs of the Prophet ." Immediately that man died.
He said,
"When I was in Hajj, I saw the Kaaba hugging me and kissing me with great compassion and emotion. Then Allah unveiled to me in a vision, lights and blessings coming out of myself, and increasing and increasing; until they filled up all the deserts, then all the mountains, then the oceans; they then filled up all the universes and they entered every atom of these universes. Then all these atoms were drawn back to the love of the Essence of the Ka'aba. I saw many spiritual beings, among them angels and saints, all of them standing in my presence as if I was their sultan. Then I received a written letter delivered to me by an angel, and written on it was 'from the God of Heavens, Universes and all Creation, I am accepting your pilgrimage.'
"Then I continued my travel to visit the Madinat'il-Munawwarah, the City of the Prophet . I entered the city of the Prophet and I went to visit him at his tomb. When I directed my face to his face, I saw the Prophet coming out of his grave, and he hugged me and kissed me. Then I saw myself in a state, where my heart was as if combining with his heart, my tongue with his tongue, my ears with his ears, until I was not seeing myself, I was seeing the Prophet and when I looked at the Prophet I was seeing myself. That vision took me to the station of Ascending to where the Prophet had ascended in the Night of Ascension. I received there all the knowledge that the Prophet wanted me to receive.
"Then I moved toward the two grand caliphs of the Prophet . As soon as I was in the presence of Sayyidina Abu Bakr , I saw on my shoulders a red robe. Then when I moved on to Sayyidina cUmar I saw a yellow robe on my shoulders. When I was leaving I saw a green robe dressed on my shoulders, which I knew was from the Prohet . Then I saw a vision that Allah unveiled from me all the veils that were on my heart, and I saw that all that Allah had created from the Station of the Throne (cArsh) to the Station of the Earth was in need of the Beloved Muhammad , and he was the center of all light that moves in every atom."
"What the Prophet gave me at that momemt, if I were to say it, they would cut my neck. Then I found that every prayer on the Prophet and every praise of Prophet and every poetry that was written for the sake of the Prophet, was as if it was for me. Then I saw all these universes, from the Station of the Throne to the Station of the World, had been enlightened and were shining with my light. When the time came to go back to my country I was on my last visit to the Prophet and I was crying in the farewell state and I saw the Prophet come out of his maqam (station). He dressed me with dresses that have never been seen before and he put on my head a crown. That Crown came from the King of Kings, from the Divine Presence, decorated with every kind of Jewels, whose description cannot be described in this world. And I knew that Crown and those dresses had been given to me from the Dresses of Allah Almighty and Exalted, which He gave to His Prophet in the Night of Ascension and which the Prophet had kept for me and adorned me with on that night."
Shaykh Muhammad Masum was a Miracle of Allah's Miracles and a Light that Allah showered down on this world in order to guide by it humanity. It is said that he has given initiation into this tariqat to more than 900,000 people and that he had 7,000 deputies, and each of them was a saint. That is because in one week's association he could bring his follower to the state of Annihilation and, in one month, to the State of Subsistence. It is also said that he could bring his follower to the State of Existence in one single sitting in his association.
He died on the 9th of Rabi'ul Awwal 1079 H. He passed the secret of this Order to Sayyidina Sayfuddin al-Faruqi al-Mujaddidi (q).
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