From Within Allah Were We Manifest, and Into Allah Shall We Be Returned


Janaza of Sultan ul-Awliya-May 7th, 2014

Message from Madad ul-Haqq Qutb al-Mutasarrif al-Sayyid Muhammad Hisham Kabbani, son in-law of Mawlana Shaykh Nazim (qadasAllahu sirraul aziz).

Bismillahi ar-Rahman ar-Raheem

Wa salatu wa salam ala ashraf al-anbiya Sayyidna Muhammad wa ali wa sahbihi ajma’in

Inna lillahi wa inna ilayhi raja’oon

“Surely we belong to Allah and to Him shall we return” 2:156

It is with great sadness we announce that the Grand Master and Leader of the Naqshbandi Nazimiyya Sufi Order, His Eminence Mawlana Shaykh Nazim Adil al-Haqqani, has left dunya. He was the majestic and noble leader of millions of people around the world who will feel a great void in their temporal lives without his physical presence to comfort them.

Insha’Allah he is greeted into Paradise by our Beloved Sayyidina Muhammed and by Allah’s Loving reception for the return of one of the world’s greatest awliya’ullah.

His janaza will be held in Cyprus today after Asr. Our prayers are with his children, grandchildren, great grandchildren and family members who are hit the hardest by this tragic loss.

Please join us in reciting Surah Ya Sin for his soul as Prophet Mohammed said in an authentic hadith: “Read Ya Sin on your deceased.”

May the reading of Surah Ya Sin bring comfort to his family and followers in this difficult time. May Allah have Mercy on us all.

More on Haqiqat i-Muhammadiyya by Sayyid Ahmed Amiruddin

Q. What is the meaning of ‘making Allah happy’ or ‘Allah smiles at His creation’ or  ‘making Allah angry’? Does He Most High display emotions and if so, does He Most High “cry” as well?

The True is the refuge of the True, not the True itself”-Mansur al-Hallaj

A. Everything relating to this subject is in reality about Allah’s Manifest form, which is as Muhammad (sallallahu alaihi wa sallam).  On the Day of Judgment, when everyone will “behold” their Lord on the Throne, it is not about Allah’s Essence which cannot be compared to His creation nor is encompassed by it, but rather it is about His Manifestation (adh-Dhahir) as Muhammad (Maqam al-Mahmud).  When the Companions were sitting in the presence of the Holy Prophet (sallallahu alaihi wa sallam), at times, when he was speaking, it was hadith, on other occasions it was not him speaking, rather it was Allah’s own words being spoken through his medium-ship.  For example, the Holy Qur’an says, “Wa ma yantiqu anil hawa…Wa maa ra maita, iz ramayta…innamau bayi uunallah” (“Nor does he speak of his own desire, it is only a revelation that is revealed”, “It is not you who slew them, it was Allah”, “And you (Prophet) threw not when you threw a handful of dust, it was Allah who threw”, “Lo! those who swear allegiance unto thee (Prophet), swear allegiance unto Allah, the Hand of Allah is above theirs”).  In each of these instances, Allah’s Will was appearing as Muhammad’s (sallallahu alaihi wa sallam) actions.  When the verse of allegiance was revealed regarding the Companions under the Tree, and they placed their hands in allegiance to the Messenger of Allah, and Allah’s ‘Hand’ was ‘above’ their hands, it appeared as the hand of Rasulullah to the Companions, they did not literally “see” Allah’s’ Hand’, even though the Holy Qur’an confirms the ‘Hand’ of Allah was ‘above’ theirs.  Everything in creation is of and from Muhammad because it is creation, created from something i.e. the Nur i-Muhammad, which came from Allah. The dot of the Ba in Bismillahir Rahmanir Raheem (in Surah al-Fatiha) represents the realm of creation where the Divine is veiled but manifest through creation, namely where the Divine becomes “wal Batinu” (the Hidden) and appears (adh-Dhahiru) as Muhammad.

Re: Naqshbandi luminaries believed Hadrat Mahdi was the son of Imam Hasan al-Askari?

Q. Please make clear the correct position on the identity of Hadrat Mahdi (rad) according to the elders of the Naqshbandiyya.

A.  Hadrat Mahdi (rad) is the Twelfth Imam.  He is the son of Imam Hasan al-Askari (rad).  His name is Imam Muhammad ibn Hasan ibn ‘Ali ibn Muhammad ibn ‘Ali al-Rida (rad).  He was born in the month of Ramadan in the year 255 A.H. according to Kashifi, and in the year 257A.H., according to Mawlana ‘Abd al-Rahman Jami in the city of Sur man Rai (Samara, Iraq).  Both Mawlana Jami and Mawlana Husayn Kashifi were attached to the Naqshbandi silsila through venerable Khwaja Ubayd Allah al-Ahrar, one of the Grand Masters of the Naqshbandi Way.   Hadrat Mahdi’s mother’s name was Malika Nargis (radi Allahu anha).  According to Mawlana Jami, his kunyat is Abul Qasim, and his titles include “Imam bil-Hujjah, al-Mahdi, al-Muntadhar and Sahib uz-Zaman“.  The Rawdha tul-Shuhada of Mawlana Husayn Kashifi also lists “al-Qaim” as one of the titles of the Twelfth Imam.

If you are able to read Urdu, please review the following scans from Rawdha tul-Shuhada by Mawlana Husayn Waiz Kashifi and the abridged translation of Shawahid an-Nabuwat  by Mawlana ‘Abd al-Rahman Jami, translated by Mufti Muhammad Ashraf Raza Qadiri titled Sawaneh Bara Imam from the Musanif of Allamah ‘Abd al-Rahman Jami.  Here are the scans:

Inside the Mosque of the Prophet (S): The Humility of Muslim Rulers in Presence of the Prophet (S)

Muhammad is the Messenger of Allah, and is truthful and a keeper of his promise

The Ottoman love of Prophets

Ottoman historian Professor Mehmet İpşirli responded to our questions on the topic of “Ottomans and the love of prophets.” İpşirli shared some interesting historical events relating to the issue alongside his systematic evaluations.

How did Ottoman sultans approach Prophet Muhammad (pbuh) and His sacred trusts?

First off all, we must make a general observation about the tie between Ottomans and Islam. According to a widely-held belief by researchers – one which even Western Orientalists voice from time to time – the Ottoman dynasty was the dynasty most respectful to Islam, following the rules of Islam most closely right after the four great Khalifas. And in reality, when one examines the lives of the sultans, despite having many personal shortcomings and deficiencies, we see that they were most respectful to Islam and Prophet Muhammad in particular. They loved Islam and its prophet with deep sentiments that were not artificial, but came from within. This is surely a reflection of the education they received. It is British Ottoman Historian and Orientalist Bernard Lewis, who makes the best observation regarding this matter. Lewis provides a long list of Ottoman titles in relation to this, noting that the Ottomans were sincere with regard to Islam that their identity had become synonymous with that of Islam. He states that their country’s name was not the country of Ottomans, but Memalik-i Islamiye (The Nation of Islam), their emperor’s name was Padisah-i Islam (The Sultan of Islam), their army was called Asakir-i Islam (Soldiers of Islam) and the clergymen were referred to as Şeyhulislam (The Scholar of Islam). This shows that Ottoman and Islam became innately identifiable with one another.

In short, we need to talk about an integrated system where the Ottomans and Islam is concerned. The love of Islam and Prophet Muhammad was placed at the center of the Ottoman existence as a comprehensive system and not as a sentiment that changed from one sultan to the next in a sporadic fashion.

What effect did the sacred trusts have in this regard?

The Holy trusts are a topic that needs to examined in and of them selves. We may think that the holy trusts are comprised of three to five items, but it is known that there are around 500 holy trusts at the Topkapı Palace. Unfortunately, many of these are being preserved in depots and this causes them to become damaged…

The respect give to these trusts by the Ottomans is very important in this regard. We can see demonstrations of this respect during visitation to the Hırka-i Şerif (The Holy Cloak) chamber during certain times and careful removal the Sancak-i Şerif (Sanjak Sharif) from the chambers so it could be taken along when heading out for expeditions.

Surely, these acts are legendary tales and it is not possible to determine with certainty their accuracy. But acts such as this hold sociological importance. We can examine the general social perceptions through these legends that are believed to be true…

Can we speak of the Prophet’s “artistic expression”?

We see the most beautiful discourse expressing the love of the prophet in poems. The love of Prophet Muhammad held an important place for Ottoman sultans and Ottoman poets. Some divan poets are particularly talented in this realm. One such poet is Nabi.

Nabi is from Urfa and it is very important that a poet such as Nabi grew up in a rural city such as Urfa. Nabi, who arrived in Istanbul in his twenties, was taken under the protection of Musahip Mustafa Pasha, becoming the scrivener to the Pasha’s council. And than one day Musahip Mustafa Pasha says that he’ll be heading to pilgrimage along with Nabi. During that period, going to hajj is a difficult activity. At the time, Hajj is an act performed only by the wealthy. Nabi becomes extremely happy to hear this. Preparations are then made for Hajj. There were baskets placed on both sides of large camels, which functioned as seats back then. Nabi and Musahip Mustafa Pasha sat on two sides of camel and set out for Hajj. When they approached Medina, Nabi saw the minarets of the Rawza-i Mutahhara and would notice that the Pasha was missing this scene and furthermore his feet were extended toward Medina. And he would thus begin to recite this poem in an impromptu fashion in order to warn the pasha.

Be mindful of refraining from good manners, for this is the neighborhood of the Beloved of Allah

This is the view of the divine, the post of Mustafa

Where do place works such as Muhammediye and Mawlid in this context?

Mawlids are a common societal value for us that have become a part of our lives. They are recited and greatly cherished in today’s world. But it is very important that these books are listened to and made audible as opposed simply being read… Because our society, despite not possessing a great reading culture, has a great listening culture. Perhaps people could not find much time to read, but when books such as these were read, they listened whole-heartedly. So what did they listen to? There were certain books that had become etched into Ottoman society and held in very high regard – these were the books they listened to. Some of these works are Mevlid, MuhammediyeAhmediyeKara Davud and Müzekki’n-nüfus. The common trait between all of these books is the love of Prophet Muhammad.

So how much has this Ottoman loyalty, love and respect to Prophet Muhammad reflected on to today’s society?

We certainly experienced a political shattering. But the love of Prophet Muhammad has nothing to do with the state, politics and the dynasty. This is a human need. Thus this love, after some time following this shattering, turned back to its natural course for us. Many important activities are taking place and many great books are being written regarding Prophet Muhammad in our current day as well. In short, the state we have reached in Turkey today is one which should be envied. Yes, there was a period of great censorship that took place, but right now there is a revival and rejuvenation happening. There are thousands of research works and theses written on the Messenger of Allah. Just about every topic pertaining to Prophet Muhammad is being researched today. Up until today, there have been thousands of theses written on his letters of invitation, his daily life, relations with his family and other aspects pertaining to him. For this reason, Turkey is doing very well in this regard, especially when compared to other countries.

It is certain that there will be no decrease in the love of Prophet Muhammad, but are there any problems experienced with regard to loyalty to him?

Certainly, it’s impossible for this not to be experienced. First and foremost, regardless of whether we want it or not, Western culture is drawing us in. There is an incredible interaction taking place in this regard. This influence can be seen in our daily, educational and cultural lives. Consequently, this Islamic revival in Turkey is difficult as it’s like going against the current. There is an internal shattering take place in addition to external influence that is hard to resist. Other Islamic countries cannot resist this either. Actually the shattering they are experiencing is quite deep. Perhaps the Islamic world will be able to slowly get it’s self together after this. Because it has become understood that Western values are not absolute and they have many flaws and deficiencies.


Shah Wali Allah Muhaddith ad-Dahlawi on Mawlid an-Nabi (S) and Devotion to the Holy Prophet (S) By Dr. Marcia Hermansen

Tomb of Shah Wali Allah Muhaddith ad-Dahlawi

Shah Wali Allah & Devotion to Prophet (S)

Dr. Marcia Hermansen is Director of the Islamic World Studies Program and Professor in the Theology Department at Loyola University Chicago where she teaches courses in Islamic Studies and the academic study of religion. She received her Ph. D. from the University of Chicago in Arabic and Islamic Studies. In the course of her research and language training she lived for extended periods in Egypt, Jordan, India, Iran, Turkey and Pakistan and she conducts research in Arabic, Persian, Turkish and Urdu as well as the major European languages.

Her book, The Conclusive Argument from God, a study and translation (from Arabic) of Shah Wali Allah of Delhi’s, Hujjat Allah al-Baligha was published in 1996. Dr. Hermansen has also contributed numerous academic articles in the fields of Islamic Thought, Sufism, Islam and Muslims in South Asia, Muslims in America, and Women in Islam.

The Arbaeen of Shah Wali Allah: Shah Wali Allah’s Collection of Forty Hadith All Narrated Through the Ahlul Bayt

Belief in the Twelve Veils By Sayyid Ahmed Amiruddin


In a post on, Dr. GF Haddad dismisses the hadith about the creation of twelve veils as a “Shia forgery” (see his critique of Shaykh al-Islam Dr. Muhammad Tahir ul-Qadri posted at wherein GF Haddad states, “This is yet another forgery which unknowns threw on Sufyan and Ibn al-Mubarak’s doors just as you do with us here on the pretext that Shaykh Dr. Muhammad Tahir-ul-Qadri cites it in what you call his 1,000 page masterpiece. You say he (Dr. Qadri) did not reference it but this is because it is taken exclusively from the books of the Shi`is, the 12 veils being a reference to… etc. He most probably culled it from volume 25 of al-Majlisi’s (d. 1111) Bihar al-Anwar which begins with the forgeries on the creation of the Nur of the twelve Imams (specifically 25:21 but also 15:4, 54:170-175, 55:41, 108:198 etc.) although the original fabrication is in Ibn Babuyah’s (d. 381) Khisal (p. 482) and Ma`ani al-Akhbar (p. 306, p. 351).”

Here is the hadith in question from Shaykh al-Islam’s book, “Undoubtedly, Allah (tabâraka wa ta`âlâ) created the light of Muhammad (sallallahu `alayhi wa sallam) before creating the skies, earth, Kursî, Qalam, Paradise, Hell. Before creating Âdam, Nûh, Ibrâhîm, Ismâ`îl, Is-hâq, Ya`qûb, Mûsâ, `Îsâ, Sulaymân and Dâwûd. Before creating the Prophet mentioned in the verse, `wa wa hab nâ lahû is-Hâqa wa ya`qûb – and We gave him (Ibrâhîm) Is-hâq and Ya`qûb (as a son and grandson)’ till the verse `wa hadaynâhum ilâ Sirâtim-mustaqîm – We chose him and gave guidance towards the right path’ and before all of the other Prophets by 424,000 years and with him were created 12 veils” (Shaykh Dr Muhammad Tahir-ul-Qadri, Mîlâd-un-Nabî (saw) (Pakistan, Lahore: Minhaj-ul-Qur’an Publishers, 2004), pp. 116-7).

Q. What is Mawlana Shaykh Nazim’s view regarding the hadith about the twelve veils?

A. We confirm belief in the Twelve Veils. The following passage about the Twelve Veils appears in the book “Muhammad: The Messenger of Islam” by Hajjah Amina Adil (rah), wife of Mawlana Shaykh Nazim Adil al-Haqqani, in the chapter titled, The Creation of the Light of Muhammad (S): The Twelve Veils:

On page 3 of her beautiful book, “Muhammad: The Messenger of Islam”, Hajjah Amina Adil writes, “The Twelve Veils: After this the Lord Almighty, blessed be He, created Twelve Veils. The first of these was the Veil of Power…The second was the Veil of Grandeur…(The third was) the Veil of Kindness…The fourth veil was the Veil of Mercy…The fifth veil was the Veil of Bliss…The sixth veil was the Veil of Munificence..Then followed the seventh veil, the Veil of Rank…Next, He veiled him in the eighth veil, the Veil of Guidance…Then followed the ninth veil, which was the Veil of Prophethood…Then came the Veil of Eminence, the tenth veil where this enlightened soul remained…The eleventh veil was the Veil of Light…The twelfth veil was the Veil of Intercession…” . (“Muhammad: The Messenger of Islam” By Hajjah Amina Adil, published by the Islamic Supreme Council of America (ISCA) 2002, Creation of the Light of Muhammad (S): The Twelve Veils, p.3).

The preface to his book was written by Mawlana Shaykh Nazim himself, who endorsed its contents and wrote,

“Islamic teachings are based on the divinely revealed Quran, on the Hadith (examples of the Prophet Muhammad (S), and on the legal judgments of trained jurists. It is also a religion largely open to interpretation, which allows for consensus, discussion, and disagreement…’Muhammad: The Last Prophet’ embodies the timeless teachings of holy souls through the ages, whom Allah subhana wa ta’ala has endowed with immense wisdom. May we benefit from what they offer, that these lessons help us evolve to higher stations, becoming truly in tune with the spiritual dimension of life, achieving a state of genuine peace ‑ with ourselves and the world around us. Wa min Allah at Tawfiq‑and Allah knows best. Shaykh Nazim Adil al-Haqqani, Cyprus, January 2002.” (“Muhammad: The Messenger of Islam” By Hajjah Amina Adil, published by the Islamic Supreme Council of America (ISCA) 2002, Preface, p. VII).

Here is a scan of the page from Hajjah Amina Adil’s book “Muhammad: The Messenger of Islam” mentioning the Twelve Veils for your reference, Twelve Veils