Mawlana Shaykh Hisham Kabbani
8 July 2014 Fenton Zawiya, Michigan
A`oodhu billahi min ash-Shaytaani 'r-rajeem. Bismillahi 'r-Rahmaani 'r-Raheem.
Nawaytu 'l-arba`een, nawaytu 'l-`itikaaf, nawaytu 'l-khalwah, nawaytu 'l-`uzlah,
nawaytu 'r-riyaadah, nawaytu 's-sulook, lillahi ta`alaa fee haadha 'l-masjid,
nawaynaa ’s-siyaam inshaa-Allah.
As-salaamu `alaykum wa rahmatullaahi wa barakaatuh. Inshaa-Allah that salaam will reach you with safety and happiness wherever you are. Why have we chosen this course or this series in this Ramadan, Haqaa'iq at-Tasawwuf, The Realities of Sufism? Because it is very important to know that it exists in Islam with this name and with a different name. It is very important to know that it is not innovated, according to the scholars of Ahlu ’s-Sunnah wa ’l-Jama`ah and it is very important to learn it and to know that our hujja, our proof, is very strong that this is the highest level of Islamic belief, which is Maqaam al-Ihsaan, the Station of Perfected Character, where the Prophet (s) was asked by Jibreel (a), “What is Ihsaan, yaa Rasoolullah?” and the Prophet (s) said, an ta`abud Allah laka annaka taraa fa in lam takum taraaa fa innahu yaraak “It is to worship Allah as if you see Him and if you don't see Him, know that He sees you.”
. قال : فأخبرني عن الإحسان ، قال : " أن تعبد الله كأنك تراه ، فإن لم تكن تراه ، فإنه يراك " .
He (Jibreel) said, “Tell me about Ihsaan.” The Prophet (s) said, “That you worship Allah as if you see Him, for if you don't see Him then truly He sees you.” (Sayyidina `Umar, Muslim, Bukhari)
It means to know that you have to give your utmost care for worship, as Allah is seeing at you, seeing us, seeing everything and the angels are writing good and bad. So that is the level of Maqaam ul-Ihsaan, when you know that Allah is looking at you and seeing you, as in the answer of Prophet (s) to the question of Jibreel (a). Then you perfect your behavior, which Prophet has been sent for:
انما بعثت لاتمم مكارم الاخلاق
Innamaa bu`ithtu li utammimu makaarim al-akhlaaq.
As the Prophet (s) said: I have been sent to perfect the best of conduct (your behavior and character).
(Bazzaar)
Not to conduct your life with haphazard decisions and then you fall into problems; no, you have to be careful about what kind of decisions you are taking in your daily life, through your worship and in the evening when you come home. That’s why you need a guide, to guide you through these obstacles and to take you through and show you way through the alleys of this life so you can reach your destination without Shaytan reaching you. And the best example of this is that Allah (swt) said:
وَإِن طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِن بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِ فَإِن فَاءتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ
Hence, if two groups of believers fall to fighting, make peace between them, but then if one of the two (groups) goes on acting wrongfully towards the other, fight against the one that acts wrongfully until it reverts to Allah’s commandment, and if they revert, make peace between them with justice and deal equitably (with them), for verily, Allah loves those who act equitably! (Surat al-Hujaraat, 49:9)
As mentioned in Holy Qur'an, “If two groups of Muslims fight each other, you have to stop the one that is the oppressor from their oppressions.” Today we are seeing some groups coming from an area of knowledge and `ilm that is the Abbasid area, which is known today as Iraq, because there is no right guide to guide these people and they are doing things without understanding what they are doing, killing Muslims everywhere, blowing up shrines, mosques, places of worship, places of awliyaullah, because there is no right guide. Allah (swt) is not going to let them do what they are doing. At the end, Allah will punish them. So we don't want for us to be blended like them.
Our tariqah is straightforward: at-Tariqat an-Naqshbandi an-Nazimiyya, named after our shaykh, Mawlana Shaykh Muhammad Nazim Adil al-Haqqani, that we are people of harmony and love and respect and peaceful, tolerant, we tolerate everyone, to accept the others, especially Muslim to Muslim. What is the benefit [of non-tolerance] if, on the Day of Judgment, Allah will call you and Prophet (s) turns his face away from you? Do you like that? Who gave you [extremists] authority to kill the Muslims? That is the authority of the nafs that we are discussing, Ahwaal an-Nafs leads to this; the states of the self that are in bad desires will lead you to that if you don’t have a real teacher, a real guide.
Examples of the Best Guide
And what is the best example of a guide? It is the Prophet (s), Sayyidina Muhammad (s), who guided his Sahaabah (r) from the alleys and darkness of Ignorance, he brought them to Enlightenment, he brought them to the highest levels of perfection according to their status, according to their own level and capacity. That is why he said, “I am your daleel, if you want to love Allah, follow me.”
قُلْ إِن كُنتُمْ تُحِبُّونَ اللّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللّهُ غَفُورٌ رَّحِيمٌ
Say (O Muhammad), "If you (really) love Allah, then follow me! Allah will love you and forgive your sins, and Allah is Oft-Forgiving, Most Merciful. (Surat Aali-`Imraan, 3:31)
If you love Allah (swt) then love Prophet (s), then you really love Allah! Then that is to follow, ittib`a; Islam is ittib`a, you cannot be the one, but you can be a follower. No one can be the Prophet (s) except Sayyidina Muhammad (s), no one can be the Sahaabah (r) except them, no one can be a scholar but the scholars, no one can be a shaykh, a guide, except the guide, not anyone can sit in another one’s place! And there are too many guides, you have to look for them, through history, and too many of the scholars of Islam today are taking from the quotes of these scholars who came in the past that were mostly, 99% of them were Ahlu ’s-Sunnah wa ’l-Jama`ah, Ahlu ‘t-Tasawwuf, Ahlu ‘l-Maqaam al-Ihsaan, the People of Ihsaan, and they put the structures and the Way and we mentioned that.
Tomorrow I will inshaa-Allah mention the names of many of them and what they said about Tasawwuf, one or two lines from each one and we will take some of them and mention them for the important ones...all of them are important, and to show that those people from whom you take your Fiqh knowledge and tafseer were also scholars of Tasawwuf at the same time, like Imam Ghazali (q), like Sirr as-Saqati (q), like Abu Yazeed al-Bastami (q), like Sulayman ad-Daaraani (q), like al-Junayd (q), like Abu ‘l-Hasan ash-Shadhili (q), like Imam an-Nawawi (q) and some other scholars who are on the wrong side in some beliefs, but even so, they still accepted Tasawwuf.
One of the best examples is Sayyidina Musa (a), who said to himself, “I don't know anyone higher in knowledge than me!” He said, laa `alam man huw `alam minnee, “I don’t know anyone who is higher in knowledge than me. I am the highest!” When he said that, Allah gave it to him, “Now go, I am giving obstacles in your way. Go and try to find knowledge that you don't know.” Because when he thought himself he is the highest, like everyone today think they are the highest, you cannot be the highest and you might be wrong and deviating with your mureeds in the wrong direction. You have to follow a perfect guide who will perfect you, then you can guide the people. Is there anyone better than Sayyidina Musa (a)? But when he said that, “There is no one higher in knowledge than me,” Allah said to him, “Okay, go and see one of My servants.”
فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِنْ عِندِنَا وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْمًا
So they found one of Our Servants on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our Own Presence. (Surat al-Kahf, 18:65)
“One servant, go and see him.” Sayyidina Musa (a) took that road to find him. He thought, “Is there anyone knowing more than me? I don't think so, but I will go,” until he reached a place where he was so tired that he could not move any more, and he said to his helper, Sayyidina Yusha`(a), laqad laqeena min safarinaa haadhaa nasaba.
فَلَمَّا جَاوَزَا قَالَ لِفَتَاهُ آتِنَا غَدَاءنَا لَقَدْ لَقِينَا مِن سَفَرِنَا هَذَا نَصَبًا
When they had passed on (some distance), Musa said to his attendant, "Bring us our early meal; truly we have suffered much fatigue at this (stage of) our journey." (Surat al-Kahf, 18:62)
“What is this trip? That trip made us so difficult, so tired! It is too much to reach someone!” Someone, might be that someone is this big (huge) and might be the one who, in the eyes of people, is so big is someone (tiny).You cannot claim to be something (you are not), you must be careful and this lecture series is to tell us how much we have to be careful! One mistake, if you put one word in the wrong place, it makes a huge mistake. You cannot. That is why it is better, as Sayyidina `Ali (r) said, “If you are not up to it and you contradict yourself when you give speeches, it is better to keep quiet, as-sukoot, be silent,” because as soon as you open your mouth they know what kind of person you are from what you are saying.
And Sayyidina Musa (a) said, “I am the one! There is no one higher than me! I am carrying that maqaam.” He asked to see Allah (swt), and all that gave him jasaara, more than courage, he was daring: “I am in the position that I can see, to say, ‘O Allah, let me see You!’” as if they are close friends! Allah is the Creator and Sayyidina Musa (a) is one of the best and highest prophets and His servant. He cannot say, “O Allah, show me Yourself!”
The Evolution of Sayyidina Musa’s Knowledge
Look at the different approach of a wali of the Ummat an-Nabi (s), Sayyidina Bayazid al-Bistami (q), whom Ibn Taymiyya accepted and who was a big Sufi. (I am bringing this between brackets that Ibn Taymiyya accepted him.) And he said in his approach, “O Allah, what is the way to reach You?” He didn’t say, ‘To see You!’ “To reach wherever You want me to reach.” That is the same meaning, but in a very polite way. That doesn’t mean that Sayyidina Musa (a) is not polite; he is full of adab, but he is a prophet, he is Oolul-`Azham, from the Five Big Prophets; he thought that he can see, but he was not able.
Allah said, “You cannot see Me but look at the mountain and I will send My Manifestation on that mountain. If it stays in its place you will see Me.” And when He manifested His Beautiful Names and Attributes on that mountain, the mountain went into powder, shattered completely and Sayyidina Musa (a) fainted. After that he went to find Khidr (a), to learn how to reach with the importance of Ihsaan, the best high level of manners. And he said after travelling and travelling, you know then is not like this time: now you have cars with air conditioning, you don’t have camels with air conditioning, or horses with air conditioning in the desert, running to find that servant of Allah, one of them.
What he said when he found Khidr (a)? Sayyidina Musa (a) said with adab, he said it in a very nice way, hal attabi`uk, “Do you give me permission to follow you?” He is not making a deal, but in very nice way he said, “Do you give me permission to follow you in order to learn from you?”
قَالَ لَهُ مُوسَى هَلْ أَتَّبِعُكَ عَلَى أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا
Qaala lahu moosa hal attabi`uk `alaa an tu`alimunee mimma `alimta rushdan.
Moses said to him, "May I follow you on the footing that you teach me something of the (higher) truth you have been taught?” (Surat al-Kahf, 18:66)
“Do you give me permission to follow you, in order to learn what you have already learned and you have been given rushd, you reached the highest maturity of knowledge, it opened for you?” Rushda, ar-rushd, the maturity. When we say a young boy or young girl reached maturity, it means they reached the age of rushd, sannat ar-rushd, the age of mental maturity.
Sayyidina Musa (a) said, “You reached that knowledge, you went all the way. Can I follow you?” A prophet, and there are two opinions on Sayyidina Khidr (a): one opinion is that he is a prophet and one says he is a wali. Let us say that he is a prophet, which is our Ahlu ’s-Sunnah wa ’l-Jama`ah belief. So Sayyidina Musa (a), of high caliber, is asking Sayyidina Khidr (a), who is of course lower than him in level, but by confession of Sayyidina Musa (a) in Holy Qur’an, he confessed that Sayyidina Khidr (a) reached the maturity of knowledge. Knowledge is right now in his body, in his brain, in his heart, so he can learn from him. And after that long travel and obstacles that he faced, what did Khidr (a) say to him? “Why do you want to bother yourself? You cannot carry me!”
قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا
Qala innaka lan tastatee`a ma`iya sabran.
(The other) said, "Verily, you will not be able to have patience with me.” (Surat al-Kahf, 18:67)
“You cannot carry me, you cannot go along with me, my way is different, my way is something else, it’s not that everyone can follow that way. If you want to follow me, you cannot.”
Sayyidina Musa (a) said, “No, no!”
قَالَ سَتَجِدُنِي إِن شَاء اللَّهُ صَابِرًا وَلَا أَعْصِي لَكَ أَمْرًا
Moses said, "You will find me if Allah so wills (truly) patient, nor shall I disobey you in anything."
(Surat al-Kahf, 18:69)
“You will find me patient and I will not disobey you in any way. I will follow.” So Sayyidina al-Khidr (a) knew that he was not able to follow him and that is why he said to him, "Verily, you will not be able to have patience with me.” It means, “There is no way you can do it, because it is the way of obstacles.”
The Guide is Your GPS System
In dunya today, if you want to go from one place to another place, you set the navigation system in your car and still it makes mistakes and takes you somewhere else not on the main way for you. What do you think if you don't have navigation? Navigation is the guide. If a guide doesn't have perfection he might take you somewhere else, like the navigation in the car that can speak and it takes you somewhere else, and you say, “I put the address correctly, why does it take me here?” That navigation system thinks it knows everything, but no! Allah is saying you cannot. Some people think they know everything, that they know how to speak and their teaching is reaching people. No, you are taking them in a wrong direction! Don’t think that you...we are coming to the principles that a perfect shaykh has to apply on himself. So if you don’t find a perfect shaykh and you follow a shaykh that depends on someone else's name [for status], in that case you cannot find the way as they might take you somewhere else. No, you want the way that is straight forward, the shortcut, or else it is so long that you will never reach an end for it.
So Sayyidina Khidr (a) said to Sayyidina Musa (a), “You cannot follow me,” because he knew the level of Sayyidina Musa’s knowledge! He saw, “With the level of knowledge with which he is coming to see me, he cannot accompany me on my way.” And Sayyidina Musa (a) was able to know that Khidr (a) has knowledge that he does not have and that is why he sought him out, so both of them were trying to work it out. And he said, “Can you give me permission to follow you and you teach me from what you have been taught from the heavenly knowledge?”
وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْمًا
And whom We had taught knowledge from Our Own Presence. (Surat al-Kahf, 18:65)
Allah described him to Musa (a) in the Holy Qur'an as, “We have taught him from heavenly knowledge.” So Musa asked, “Do you give me permission to learn from you?”
And Khidr said, “On one condition: that you don't ask me anything until we reach the end. If you ask me, we will separate.”
He said, “Okay.”
“Do you promise?”
“Promise.” Baya`, baya`. So they moved.
وَكَيْفَ تَصْبِرُ عَلَى مَا لَمْ تُحِطْ بِهِ خُبْرًا
And how can you have patience about things of which your understanding is not complete?"
(Surat al-Kahf, 18:68)
How are you going to be patient on `ilm that you never had? Allah gave you the prophecy and gave you to be one of the highest prophets, he gave you to speak with Him directly, but He didn’t open that subject, that different knolwedge, knowledge of Haqaa`iq, Realities; that is not the outside, not az-zaahir, the external, it is something hidden that you have to open up. To get fruit of a walnut you have to break the shell. Tasawwuf is `Ilm al-Haqaa`iq, it breaks the shell. Sayyidina Musa (a) wanted to break the shell so he went to Khidr (a), because he had that knowledge, he knew, and he said, “If you follow me, don’t ask me! Promise?”
قَالَ سَتَجِدُنِي إِن شَاء اللَّهُ صَابِرًا وَلَا أَعْصِي لَكَ أَمْرًا . قَالَ فَإِنِ اتَّبَعْتَنِي فَلَا تَسْأَلْنِي عَن شَيْءٍ حَتَّى أُحْدِثَ لَكَ مِنْهُ ذِكْرًا فَانطَلَقَا حَتَّى إِذَا رَكِبَا فِي السَّفِينَةِ خَرَقَهَا قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا
Moses said, "You will find me, if Allah so will, (truly) patient, nor shall I disobey you in anything." The other said, "If then you will follow me, ask me no questions about anything until I myself speak to you concerning it." So they both proceeded until, when they were in the boat, he scuttled it. Moses said, "Have you scuttled it in order to drown those in it? Truly you have done a strange thing!"
(Surat al-Kahf, 18:70-71)
Sayyidina Khidr (a) said, “You accepted that you must not ask me anything until I tell you about it!” So they began and the first obstacle appeared, although Musa said, “You will find me patient, inshaa-Allah,” until they reached the shore and they got on a ship to go to the other side. There, Sayyidina Khidr (a) began to drill. “Why are you drilling?”
He was not listening, but kept on drilling.
“Why are you drilling?”
“Why are you asking? We have an agreement that you follow!”
Qaala akharaqtahaa li tughriqa ahlahaa? “Did you drill it to sink it and the people in it? What are you doing?”
`Alam aqul laka innaka lan tastati` `alayhi sabra. “Did I not tell you you cannot bear with me patiently? You were supposed to follow me and not ask any question! Now I am giving you the first warning!”
And tariqat is not easy, as Allah said in Holy Qur’an directly in one place in the name of ‘tariqah’ and in another ayat it is mentioned as ‘Tazkiyyat an-Nafs’. Here it is mentioned as tariqah:
وَأَلَّوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُم مَّاء غَدَقًا
If they had (only) remained on the (right) Way, We should certainly have bestowed on them rain in abundance. (Surat al-Jinn, 72:16)
“If they were to stand forth on the Way, We would shower them with, not rain but with mercy, which is the Prophet (s), We will shower them with the Light of Prophet (s).” When Allah showers you with the Light of Prophet (s) you become Light, you will be shining on the Day of Judgment, you will be like stars on a dark night, everyone can see you. That is why the Prophet’s (s) ummah will go first to Paradise, because people will be looking and Allah wants the ummah to go quickly before the others, before everyone else, because there is also jealousy, not between prophets but between people.
So he drilled it and Sayyidina Musa (a) said, “Why are you drilling a hole? You will sink the ship and drown the people!”
And Sayyidina Khidr (a) said, Alam aqul laka innaka lan tastati` `alayhi sabra, “Didn’t I tell you that you cannot be patient with me?”
And that is why some shaykhs are serious, but they also have a sense of humor, in order to keep you around. There are some shaykhs that are very serious and they are of high level, and if they are like that, the mureeds run away because they cannot take it, like Sayyidina Musa (a) could not take it.
He said, “Why are you drilling it?” So there are shaykhs with that sense of humor, to make it light for mureeds. The Prophet (s) had a sense of humor to make the Sahaabah (r) feel like he is one of them. He used to sometimes lay down and eat with them, sitting on the floor, where they ate with their hands.
Examples of Prophet’s High Adab
Grandshaykh, Allah bless his soul, mentioned this story. One time they brought grapes to the Prophet (s) and he was sitting informally with the Sahaabah (r), resting, and they gave him the grapes and he took one bunch of them and ate from it, and suddenly they said there are some foreigners at the door, non-Muslims. Then immediately the Prophet (s) sat up in a formal, nice way and the Sahaabah (r) were all serious. Before they were smiling, because it is a sunnah to smile in the face of your brother, it is from imaan.
Prophet (s) began to eat the bunch of grapes from the top and that group entered and they said to the Prophet (s), “Yaa Muhammad, we thought in Islam that everything is perfect and you are eating from the top before the bottom, while it is better to eat from the bottom as the grapes are more ripe and sweet.”
The Prophet (s) said, “Yes, you are right, Islam is perfect and we give our guests the best. The top is sour so I will take it, never mind, but I give to you the sweet grapes.”
They said, ash-hadu laa ilaaha illa-Llah wa ash-hadu anna Muhammadan rasoolullah.”
Look at the manners, the characters, the behavior. So the shuyookh have to be inheriting from Prophet (s) so they must have a sense of humor, a sense of seriousness, sense of justice, sense of social relationships, marriage relationships, family relationships, justice relationships, inheritance relationships, and I emphasize the inheritance relationship, where everything has to be perfect. What is the meaning of baya` when you don't keep the promise of the conditions of the baya` you gave? We will come to it later, when we finish with the scholars. And as I said before, there are too many different baya`s, all different from each other and you have to keep that contract on what baya` you gave, to keep that contract alive.
So here Sayyidina Khidr (a) is becoming the teacher and Sayyidina Musa (a) is becoming the student, even though Sayyidina Musa (a) is the higher one.
Sayyidina Musa (a) said, “The boat is sinking! Let’s jump! You made something not acceptable! These poor guys are making their living from it, they take people from one shore to another.”
Sayyidina Khidr (a) did not give him the answer, but he gave him another chance.
فَانطَلَقَا حَتَّى إِذَا لَقِيَا غُلَامًا فَقَتَلَهُ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْئًا نُّكْرًا
Then they proceeded until, when they met a young man, he slew him. Moses said, "Have you slain an innocent person who had slain none? Truly a foul (unheard of) thing you have done!" (Surat al-Kahf, 18:74)
“Until they continued on their way,” they left the boat, “and they saw a child and he killed him.” According to Sayyidina Musa (a), that was not acceptable and according to everyone it is not acceptable, but to him there was a meaning. It might be that Sayyidina Khidr (a) showed Sayyidina Musa (a) something, but he killed that boy.
Sayyidina Musa (a) said, Laqad ji’ta shayyan nukra, “What is this? You came with something unbelievable! That cannot happen! That is very bad, you cannot!”
Sayyidina Khidr (a) told him, “Yaa Musa, I told you you cannot come with me, leave me alone.”
He said “No, no, let me continue.”
فَانطَلَقَا حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَنْ يَنقَضَّ فَأَقَامَهُ قَالَ لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا
Then they proceeded until, when they came to the inhabitants of a town, they asked them for food, but they refused them hospitality. They found there a wall on the point of falling down, but he set it up straight. (Moses) said, "If you had wished, surely you could have demanded some recompense for it!"
(Surat al-Kahf, 18:77)
They continued on their way until they entered a village, where they were very hungry and the people didn’t give them food. And Sayyidina Musa (a) got angry as he was hungry, and that was to teach us, as Musa (a) is ma`soom, infallible, so of course he can understand everything, but Allah closed on him as Allah wants to teach us, and had it been open for him to use his spiritual power, of course he would understand.
So Khidr (a) saw a wall falling down in one neighborhood and he called Sayyidina Musa (a), “Come help me build this back up.”
Sayyidina Musa (a) said, “What are you doing? They didn’t give you food and you are tired, without accommodation, we have nothing and you are building a wall for them?”
Khidr (a) said, “Yes, of course I am building it.”
They found the wall was falling so he built it and Musa (a) said, “No way!”
Khidr (a) said, “Okay, you are on your way and me on my way. I am going to tell you why I did that.”
We will leave that until tomorrow, to explain the physical meaning and the spiritual meaning. That is a story to show the relationship of the teacher and mureed; even if the mureed is higher in some knowledge he still he needs a teacher, even if he knows the whole `ilm he needs a teacher to help him cross the obstacles or else his `ilm is not going to benefit him. What about those who have no `ilm and they are leading communities with no `ilm? They give suhbat with no `ilm, they give advice to people with no `ilm; how are they going to succeed? And there are many around the world like that.
May Allah (swt) protect us from that and open on the hearts of Muslims what benefits them and benefits their hearts and unite all Muslims together to accept each other and to accept the others who are not Muslims. We are not fighters, we are people of peace and harmony.
I would also like to thank the Ummah Channel is UK for broadcasting this on the air as it is very important for Muslims to know how scholars of Ahlu ’s-Sunnah wa ’l-Jama`ah and of the other sect, you know them. The scholars that accept Tasawwuf are mostly Ahlu ’s-Sunnah wa ’l-Jama`ah scholars.
Wa min Allahi 't-tawfeeq, bi hurmati 'l-habeeb, bi hurmati 'l-Fatihah.
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