Go to media page

[Imam Senad and his associate were discussing:to liman al-jam`, the plural referred to in at-tahiyaat, where we say, as-salaamu `alayna wa `ala `ibadillah as-saliheen? We know the souls were gathered at that time…?]


Mawlana Shaykh Hisham Kabbani:

A`udhu billahi min ash-shaytaan ir-rajeem

Bismillahi 'r-Rahmani 'r-Raheem


Always in Arabic al-jam` to speak in plural, is out of respect. When we write a letter we say “aamalu an tasilu hadhihi risalat - We hope that this letter will reach you. But in higher respect we say, “naamalu an tasilu hadhihi risalat” [nun] that is for tafkheem, for a more majestic way of  expressing. But in this question of in at-tahiyaat, “why is it mentioned in plural?” and there are many different interpretation and explanations.

One of them that I feel is nice to explain is that the Prophet (s) has been asked for Mi’raj, invited for ascension, and in that ascension he was at the level of mushahadah, the level of vision. He was seeing, and he was telling and expressing himself of what hee was of “seeing”. Now when we read today we recite at-tahiyat lillahi was-salawat wat-tayyibaat. Do we see anything? Can you see? [that is why it is called tashahhud]

The Prophet (s) when he began with tashahhud, he was in state of complete vision, and [saying] “I bear witness!” When you say ashhadu an La ilaha ill-Alla , do you see anything?

Ya Rabbee andhuru, ash-shahid alladhee yara shay asbaha shahidan fa innama naqul nashad.. qad yakoon an nara. Wa lakin la nara shay.


When we declare something we are witnessing something. As in a court when they call you as a witness. If you saw something they call you in, isn’t it? If not why the judge will call you? They send you away.

So the Prophet (s) in his ascension as he was raised in every step he was seeing:


يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا

Ya ayyuha an-nabiyyu inna arsalnaaka shaahidan wa mubashshiran wa nadheera

O Prophet! Truly We have sent thee as a Witness, a Bearer of Glad Tidings, and Warner, Al-Ahzab [33:45]


Witness on what? Witness (O Prophet!) on what you saw and what We showed you and shahid on them, witness on them. So Allah called the Prophet (s) shahid, but not us. That is why our shahada is not real shahada even. Our tawheed is not real tawheed. When people become Muslim they say shahada, they repeat ashhadu an la ilah ill-Allah wa ashhadu anna Muhammad Rasulullah, but that is not the real one. That is imitational.

Ash-shahada al-haqiqiyya indama tash-hadu `ala ma taqool.

The prophet was able to see from his home to Masjid al-Aqsa and from there to qaaba qawsayni and he CAME to teach us good manners in the Divine Presence. So when we say at-tahiyaatu… when he said it he was in the Divine Presence of Allah, “my salutation to Allah,” he said it in a way a tense that there is still a gap that cannot be completely be there in that place, one-to-one, that cannot be. That is why he said, "at-tahiyyatu lillahi,” in third person, was-salawaat, he gave his salam, when you open something you say at-tahiyyaat, the salutation - the Prophet (s) gave the salutation there; then Allah opened to him the feeling, that “Ya Muhammad!  Now send Me salawaat, prayers.” And then what? Wa at-tayyibat. The salutation is opening and then entered the prayers, and then the best of everything.

فقال صلى الله عليه وسلم: "إن الله تعالى طيب يحب الطيب،

“Inna Allah ta`ala tayyib wa yuhibb at-tayyib – Allah the Most High is the best and he doest like except the best.”

So when he entered in that presence with that respect it was sent to him that message, “as-salaamu `alayka ayyuhan-nabiyyu - I am sending my salam on you.”

Similarly we are learning that when we do at-tahiyyaat, “adkhul al-buyoota min abwaabiha - Enter the house from the doors.” To imitate the Prophet (s), in order to reach maqaam at-tawheed, maqaam al-mushaahada, we must follow a certain procedure.  We cannot enter the mosque without going through the door. The door to reach the maqaam al-mushaahada is to go through  Allah and His Prophet. In order to reach the kalimat at-tashahhud at the end, where we say ashhadu an la ilah ill-Allah wa ashhadu anna Muhammad Rasulullah that means Allah is preparing us to send on us the manifestation of maqaam al-mushahada.

So open the salutation and then send the best and then Allah sends salam on the Prophet (s): as-salaamu `alayk ayyuha ’n-nabi wa rahmatullahi wa barakatuhu. When He sends salutation to His prophet he sends with it his mercy and blessing and that is for the Prophet (s)  and no one can share in that if the Prophet (s)  doesn’t want anyone to share it. That is from the Divine Presence of qaaba qawsayni, at that moment Grandshaykh and Mawlana Shaykh said that at that level, when Allah spoke to the Prophet (s), “as-salaamu `alayk ayyuha ’n-nabi wa rahmatullahi wa barakatuhu,” He sends salutation and He showed him the whole Dhurriyyat Bani Adam, the children, descendants of Adam , He showed them all to him in that presence and they are all so clean, not one single sin on them, not one single darkness on them. Because souls they are clean and pure. He showed them very clean and He said, "Ya Muhammad! This is from My Mercy: as-salam `alayku ayyuha ’n-nabi wa rahmatullahi wa barakatuhu. I am offering you this Ummah as a trust, clean from me. You like to take that?

And the awliya as in interpretation he said, “Of course My Lord, I accept.” And Allah said, “And you give them back to Me as I gave them to you clean.”

At that moment, Allah opened to see their realities to see how much bloodshed they will do when then come to dunya then they appeared all dark.

That is when the Prophet (s) asked for supporters, mu`ineen. And that is why he heard at that time Sayyidina Abu Bakr’s voice there, in order to feel at ease. And Grandshaykh said, that not only hearing him, but seeing him as well. And he saw Sayyidina `Ali (r), that big lion, and he asked, “who is that?” He said, "That is your cousin `Ali.” And that is why tariqats come from Sayyidina Abu Bakr (r) and Sayyidina `Ali (r), because they were the only two there at that time.

And so from that secret, Allah gave from Sayyidina Abu Bakr and Sayyidina `Ali (r), Allah gave 124000 saints and they are on footsteps of 124,000 prophets.

As we know in the Tafsir of Surat al-`Araaf, where Sayyidina ibn `Abbas (r) explained that verse:

وَلَمَّا جَاء مُوسَى لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنظُرْ إِلَيْكَ قَالَ لَن تَرَانِي وَلَـكِنِ انظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ موسَى صَعِقًا فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَاْ أَوَّلُ الْمُؤْمِنِينَ

Wa lamma ja’a Musa li-meeqatina wa kallamahu rabbuhu qaala rabbi arinee andhur ilayka qaala lan taraanee wa laakini unthur ila al-jabali fa ini ’staqarra makaanahu fa sawfa taraanee falamma tajalla rabbuhu li’l-jabali ja`alahu dakkan wa kharra Musa sa`iqan falamma afaaqa qaala subhaanaka tubtu ilayka wa ana awwalu al-mumineen.

When Moses came to the place appointed by Us, and his Lord addressed him, He said: "O my Lord! show (Thyself) to me, that I may look upon thee." Allah said: "By no means canst thou see Me (direct); But look upon the mount; if it abide in its place, then shalt thou see Me." When his Lord manifested His glory on the Mount, He made it as dust. And Moses fell down in a swoon. When he recovered his senses he said: "Glory be to Thee! to Thee I turn in repentance, and I am the first to believe." [7:143]


falama afaaq … when he woke up, Sayyidina Musa , he saw, as ibn Abbas said, in tafsir Ruh al-Bayan, as soon a he raised his head up, he saw 313 prophets raising their heads and in front of them, Sayyidina Muhammad (s). They are all making du`a and he saw the rest of the prophets up to 124,000 in sajda.

That is why many people today ask, “Where you got the number of anbiya as 124,000?” Especially some people we don’t want to mention their names. That is from Sayyidina ibn `Abbas , it is not something hidden. That is in tafsir Surat al-`Araaf.

So 124,000 prophet there are 124,000 inheritors, 12400 saints. Awliyaullah.

So the Prophet (s), as soon as he saw that darkness, whom he accepted pure as he received them, then he said, “Give me mu`eeneen `ala amree - Give me helpers and they are the 124,000 saints. So the Prophet (s) divided the Ummah on those 124,000 to take care of them until Judgment Day.

So then when that happened the Prophet (s)  is answering Allah back, as-salaamu `alayna wa `ala `ibaadillah as-saliheen meaning on himself on Abu Bakr and on the angels present and on the 124,000 saints, and then on `ibaadillah as-saliheen - the souls that You gave in my hand pure, the ones who were present in the from of souls in the presence of the Prophet (s).

There the Prophet (s)  gave us first talqeen, the first putting on our tongue to say: ashhadu an La ilaha ill-Allah wa ashhadu an muhammadan Rasulullah, everyone was there saying ashhadu an La ilaha ill-Allah wa ashhadu an muhammadan Rasulullah, Everyone of that Ummah were saying that shahada and that is why as-salaamu `alayna includes the Prophet (s) himself and Sayyidina Abu Bakr and Sayyidina `Ali (r) and then 124,000 wali and then those who are there in that presence, everyone was there and everyone was witnessing the real tawheed that was happening there in the state of vision. That is one of the meaning that has been described by that by Grandshaykh.

Now for us, when we recite it, it is a completely different way. This is what happened to the Prophet (s) in the Divine Presence. For us when we recite we are preparing to enter, the station of:

قل آن كنتم تحبون الله فأتبعوني يحببكم الله

Qul: In kuntum tuhiboon Allah fatabi`oonee yuhbibkumullah

Say (O Muhammad!): "If ye do love Allah, Follow me: Allah will love you” Surat Ali-`Imran [3:31]

We have to follow the way of Sayyidina Muhammad (s) and we first open the door by giving greetings to Allah. When we make at-tahiyyaat we must make muraqabah, that we are in the presence of Allah as prayers in the Presence of Allah. So when we say at-tahiyyat [it means] “I am coming to Your Presence, open Your door!” Then He says, “you cannot come to Me without salutation on the Prophet,” so that is why we open by saying as-salamu `alayk ya ayyuha’n-nabi.

So that is why there was a debate between the other Sahaba and ibn Mas`ud , he referred to the Prophet (s) in his absence as-salaamu `alayhi. He said, "In his life he was present and now he is not so we refer to him in the absent form.” That was big debate between the Sahaba and they were saying as-salamu `alayhi [after his passing from this life] and then they said, “no he is present and we say salam to him as present.”

There was big debate, but when you call for him, then he is present.

So the first is greeting to Allah, but Allah is saying, “you cannot come to Me directly but you must go through the Prophet (s).” That is why harf an-nida, then you call on the Prophet (s) directly.

Then after that you say as-salamu `alayna, who is it being read on at that time, not at the time the Prophet (s) recited it? It is on us and on the angels on our shoulders, that is why it comes in plural, salaam on me and on the two angels - that is why it is in plural. You don’t say as-salaamu `alayya, as the Qur'an mentioned about Sayyidina `Isa .

وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا

As-salamu alayya yawma wulidtu wa yawma amootu wa yawma ub`athu hayya.

"So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)"! Maryam [19:33]

… you are mentioning here salaam on yourself and on the two angels that Allah kept with you all the time, moving with you and seeing what you have done and waiting for when you repent from any sins. They are considered partners for you all  your life when you say salam on them then they will intercede for you on Judgment Day.

And then as-salamu `alayna wa `ala `ibadillah as-saliheen, as the Prophet encouraged us to pray in jama`at and they are around you when the believers are praying and also even when you pray alone there might be jinn who inhabit house with you and pray with you and there might be angels as well who are for sure `ibadillah as-saliheen.

Then when you do that you fit the verse: idh dhalamoo anfusahum….

Then the salutation on you from the manifestation of ar-Rahman and I am dressing that on you and on the people and angels with you and then you are ready to say shahada ashhadu an La ilaha ill-Allah wa ashhadu anna muhammadan `abduhu wa rasuluh.

Now many people say and thy are veiled but if you focus when you say it and focus you will feel a presence and that will raise you up to maqaam al-mushahada, as you do that every time, you will be raised in ever prayer raising five levels and five levels until you …

That is why as-salaat mir`aj l-mu’min – prayer is the ascension of the believer.

That is why salaat in jama`at multiplies the rewards by 28 it goes higher and higher. As you re praying in jama`at it doesn’t raise you only 28 but on everyone praying with you it multiplies with that. If 10 people it is 280 and if 100 people it is 28000. So when you make Allahu Akbar, you make intention “I am praying with all Your angels and with Your Prophet and with all Your prophets and with all the Ummah and with all Your servants.” That is a good intention: “innama al-`amaalu bin-niyyaat  - Verily deeds are by intention and to every person is what he intended.”

I remember when Grandshaykh used to pray he would intend Nawaytu'l-arba`een, nawaytu'l-`itikaaf, nawaytu'l-khalwah, nawaytu'l-riyaada, nawaytu's-salook, nawaytu'l-`uzlah lillahi ta`ala fee hadha'l-masjid an usalee muqtadiyyan bi rasulillah mustaqbilan al-ka`batu ’sh-shareef.

He is imam and for example your imam is Mawlana Shaykh but when he is praying his imam is the Prophet (s) as the Prophet said, I am alive fresh in my grave. So the kabah is there.

Today they say don’t make niyyah, “Allahu Akbar!” and start. Niyyah is known. So they are canceling all these.

They say, “an-niyyatu fi’l-qalb – intention in the heart,” why mention on tongue, that is a bida`.

So that gives you a hint that when you are praying with the imam or by yourself you must know who is your imam really. That is why when we go to Makkah or Madina, he said, pray behind the imam but know whatever he is, there is another imam there. That there is a real imam appointed by Sayyidina Rasulullah but you cannot see him, you see the one appointed by the people.

So you say, “muqtadiyyan li Rasulullah – following the Prophet (s) of Allah.” He is there. Was he not praying with Sayyidina Musa when he went on Isra, he said, “I saw Sayyidina Musa praying in his grave.” Why is the Prophet (s) not praying in his grave? Is Sayyidina Musa better than Sayyidina Muhammad (s)? So he is praying, “my imam is Sayyidina Muhammad. Innama al-`amaalu bin-niyyaat, Verily all actions are by intentions. Which imam. Is it not better to be praying behind the Prophet (s) .

We don’t know where is his head and his toes.

One time there was a majdhoob, dervish, you know, and he entered praying in jama`at and as soon as he came he came form back , back and praying behind the imam directly and the imam said “Allahu Akbar” beginning praying and that majdhoob, he gave one big gas, out and he made tuz from his mouth and from his mouth made some sound and took his shoes and left. Everyone was laughing, because behind the imam, when he is doing it and taking his shoes and running. And they caught him and said, “come here.” They brought him to the imam. The Imam said, “why you made fun of the prayer? Why you have passed wind in a big sound?”

He is majdhoob he knows how to do that? He looked at him, and said, “batalati’s-salaat al-musaleen – you ruined the prayer of the people. And now they have to take wudu. You delayed the prayer.” He said, "is it not better than their prayer to be invalid?” The people said, "Now we have to punish him”: Then he said, “why, do you want me to tell them what you were saying when you said Allahu Akbar and entered in the prayer?” The imam said, "no, no, no.” Then the majdhoob said, “No I want to tell them, because you brought me here.” He said, “No, no, no need to tell them, go make wudu and come later to my home.”

Then the majdhoob came to his house, and said, “Are you not ashamed, O imam, that you entered the prayer and you were thinking of my neighbors’ daughter that ‘I would like to marry her.’ Not only that not marry but ‘I would like to sleep with her.’”

But with all that we follow the imam. But the heart that is to Allah. When we pray imam bad thoughts come and go, so Grandshaykh was teaching us the intention, “my imam is the Prophet (s)  and adaban from us, our imam is our shaykh and our shaykh is following the Prophet (s) and we are in front of Ka`bah.” Then whatever imam is there we are intending to be following the Prophet (s).

So now we go and pray there.

Bi hurmatil Fatiha.

That is good question.


[I have another question, why we do it sitting, not standing since it is such a big thing. Sitting is kind of relaxing, but qiyaam, to me is higher.]


There are things sometime you have to follow procedure. Standing is to prepare yourself for the biggest event, when you are at the door you are standing, when you are invited inside you are sitting. Outside you stand as much as you like.

[so conversation was inside.]

After all protocol has taken place, him and Sayyidina Jibreel , in every heavens, there, and reaching the level where Jibreel was not able to continue and then he continue to qaaba qawsayni that is different perspective. That is in complete relaxation. When you come to a house you come standing, not sitting. But when you are in the house the host tells you to sit, not to keep standing. Already you gave respect and now you can relax and address what you want to address.

Like you go in front of a leader. Take for example a king, president or royal crown prince. You don’t remain standing. Especially when there is familiarity and you feel that happiness. So it is a procedure. You stand in respect in order to be able to enter then in position to make salam, to relax and meditate more in order to reach that.

That is why Allah said in Holy Qur'an. Alladheena yadhkuroona Allah… that is first level higher level then the higher level is qu`oodan. Standing - giving respect, “Ya Rabbee open, open!” Then He opens and gives you to feel more relaxed. Then laying on their sides. `Ala junoobihim - Lay on your side.  Allah said on sides not on your back.

When you lie, how do they lay you? On side or on the back. They lay you like that [Mawlana lies on side slightly] not on the back [lies on his back.]

Allah said `ala junoobihim.

When you die then where you are laid? The highest level of submission. First level is standing, then when accepted, you sit and then when you are completely submitting that is laying down.

That is why it is sitting, not standing.

So after you pray what you do? After you keep sitting then you take a nap. You lay down. You tell people, “I am tired, I am going to lay down.” That is the last one.

So that is why he said, “If you want to see someone who ‘died before he died’ look at Abu Bakr as-Siddiq.” And he said, "look at another sahabi.”

May Allah give us real submission bihurmati’l-Fatiha.

After Salat adh-Dhuhr


Published in 1325, the publisher Bafaqih al-alawi.


I wont read all but I want to read one thing:

Nara min ath-thuqat … we see from trustworthy people  that they brought from an-Najd a huge bida`, and we answered them in a book called as-Sayf as-Saqeel, the Heavy Sword, and I put in a book a debate between him and an imam of that time, imam al-`Isa  al-Uwaysi and shaykh Ahmad explained that debate and more debate from Shaykh `Abdur Rahman al-Ufaliq, titled The Imitators of the Innovators

And I asked him several questions. What are these questions. I am going to quote only one of these questions.