My own translation of suhba in blue text (RMR)
Transcription of English Suhba in black (RMR)
Pls spellcheck your work before submitting. Thanks.
The Reality of Prophet Muhammad (s)
Mawlana Shaykh Hisham Kabbani
6 January 2015 Hyderabad, India
Arabic/English Suhbah at Osmania University
laa yumkin an taraa, li-dhaalika hum daa’iman yataharrawn al-aakhar wa-yanziroona ilaa l-aakhar. Li-dhaalika kull shay’ khafee laa yureedoona l-isti`laam `anhu. Amaa l-khaarij fa-huwa l-ma`loom `inda l-kull. Mumkin an taqra’ kitaab. Amaa l-daakhil, fee kulli lahzatin yataghayyar, li-anna l-nabi (s) fee kulli lahza huwa fee mi`raaj. Al-nabi fee mi`raaj fee kulli lahza.
You cannot see it. For this reason they are always seeking the other, and concerned with the other. For this reason, everything subtle (khafee), they do not want to ask about it. As for the outward, it is known to everyone, you can read it in a book. But the inward, it changes in every moment, because the Prophet (s) is in a miraaj in every moment. The Prophet (s) is in a miraaj in every moment.
Tafaddal mawlaanaa
[MSH addressing Indian scholar] Go ahead, Mawlana
Dastoor, mawlana `an ta`reef sagheer
[Indian scholar] Dastoor, Mawlana, a small explanation
Ana tahta arjulikum. Al-nabi (s) daa’iman fee mi`raaj. Lam yatawaqqaf mi`raaj al-nabi. Huwa fee qabrihi, yuqaal, ba`d al-awliyaa’, wa-ana sami`tuhu min shaykhee, anna al-nabi (s) fee l-dunyaa kaana lahu arba` wa-`ashroona alf mi`raaj. Laysa mi`raajan waahid. Wa-hatta fee qaaba qawsayni aw adnaa arba` wa-`ashreen alf qaaba qawsayni aw adnaa. Li-anna kullamaa taqarrab, al-masaafah tabta`id, ayy kullamaa qarrab li-l-wusool, ufuq aakhar taftah, fa-yastawjib mi`raajan lahu li-yasil ilaa qaaba qawsayni aw adnaa fee makaanin aakhar, wa-haadhaa fee `ilmi ‘Llahi `azza wa-jall laa yantahee. Wa-fawqa kulli dhee `ilmin `aleem. Ayy, `ilmuka yaa habeebee laa yasil ilaa `ilmee, wa-laakin alladhee a`taytuk `uloom al-awwaleen wa-l-aakhireen, fa-yuzaad `alayh fee ma`aarij laka khaasa.
I am under your feet. The Prophet (s) is always in miraaj. The Prophet’s (s) miraaj has never stopped. It is said, by some awliyaa, and I heard it from my shaykh, that the in this world the Prophet (s) had 24 thousand miraajs. It was not just one miraaj. And even at qaaba qawsayni aw adnaa there were 24 thousand qaaba qawsayni aw adnaa. Because the closer he got, the more the distance became further. In other words, each time he came closer to arriving, another horizon would open, and this would lead to another miraaj for him, and qaaba qawysani aw adnaa could become another place. This is in Allah’s (swt) knowledge which does not end.
وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ
Wa fawqa kulli dhi `ilmin `aleem.
Above every knower is a (higher) knower. (Surah Yusuf, 12:76)
In other words, “oh my Beloved, your knowledge cannot reach my knowledge, however the knowledge, `uloom al-awwaleen wa-l-aakhireen, that I gave you is always being increased in ascensions unique to you.
wa-li-dhaalik yuqaal anna l-ummah, ummat al-nabi (s) `arajat ma` al-nabi (s), li-anna l-nabi lan yatruk ummatahu laa fee l-dunya wa-laa fee l-aakhira, hatta fee qaaba qawysani aw adnaa. Fa-ummatuhu ma`hu fee kulli lahza. Li-dhaalik qaal tu`radu `alayya a`aamaal ummatee. Araa maa yafa`loon. Li-dhaalik, ru’iyat `uloom al-nabi (s) aw idraak `uloom al-nabi laa tantahee. wa-`uloom al-awliyaa’ mustaqaam `ilm al-nabi (s). fa-yaqool al-awliyaa’ anna `ilmahum ka-nuqta qatara fee bahr al-nabi (s). Ayy, al-bahr kam qatara feeh? Laa hadd wa-laa `add. Laa yumkin an tahudd al-bahr al-muheet. Al-muheet, yuheet bi-kull shay’. Fa-l-nabi (s) kharaj min al-muheet. Fa-l-ihaata fee l-muheet. Amaa huwa kharaj li-qaaba qawysani aw adnaa haythu laa makaan hunaak wa-laa zamaan. fa-l-`aql lan yafham.
So it is said that the Ummah, the Ummah of the Prophet (s), ascended with the Prophet (s). Because, the Prophet would never leave his Ummah, neither in this world nor in the next, not even at qaaba qawsayni aw adnaa. So his Ummah is with him at every moment. For this reason he said,
تعرض علي أعمال امتي
tu`radu `alayya `amaal ummatee
I observe the `amal of my ummah (al-Bazzaar in his Musnad).
"I see what they do”, for this reason, vision or comprehension of the Prophet’s knowledge never ends. And the knowledge of awliyaa takes the place of the Prophet’s (s) knowledge. Awliyaa say that their knowledge is like a dot, a drop, in the ocean of the Prophet (s). How many drops are in the ocean? There is neither limit nor number! It is not possible to limit the all-encompassing ocean. The all-encompassing encompasses everything. The Prophet (s) exited that. The encompassed is inside it. But he left it for qaaba qawsayni aw adnaa where there is no space or time. The mind will never understand.
fa-li-dhaalika `inda ba`d kibaar al-awliyaa’ laa yabhathoona `an haadha l-mawdoo` ma` mureedeehim li-annahu shay’ khaarij `an idraak al-insaan li-anna l-nabi (s) muheetun bi-l-`uloom fee l-dunyaa wa muheet bi-`uloom al-aakhira. kullih. wa-li-dhaalika yaqooloona aydan anna Llaha `azza wa-jall fee yawm al-hisaab yas’al al-nabi faqat. lan yas’al al-ummah. huwa l-nabi mas’ool `an ummatih. kul nabi mas’ool `an ummatih. fa-l-nabi (s) huwa mas’ool `an ummatihi, fa-Llah `azza wa-jall lan yas’al fardan fardan fardan, yunaadeekum wa-yaqool lak kadhaa wa-yaqool lahu kadhaa. Laa. Bi-su’aalin waahid tajma` al-kull. wa-man huwa alladhee yus’al? huwa saahib al-umma alladhee yus’al, huwa l-habeeb alladhee turjaa shafaa`atahu kamaa qaala l-busairi. Fa-huwa lladhee yus’al, laysa ghayrah.
For this reason, some of the great awliyaa do not look into this topic with their mureeds, because it is something beyond man’s understanding. The Prophet (s) encompasses the knowledge of this life and the knowledge of the next life in its entirety. So equally they say that Allah (swt) on the Day of Reckoning will only question the Prophet. He will not question the Ummah. The Prophet is responsible for his Ummah, as every prophet is responsible for their peoples, and The Prophet is responsible for his. So Allah (swt) will not question one by one by one by one, calling us out and saying this to you and that to him. No. With one question He will gather everyone. So who will be questioned? It is the Saahib al-Ummah who will be questioned. “He is the beloved whose intercession is desired” as al-Busairi has said. So it is he will be questioned, not anyone else.
wa-laakin yasjud l-sajda li-Llah `azza wa-jall hasab al-hadeeth fa-yas’al rabbahu. Yaqool yaftah `alayy rabbee min al-du`aa’ maa lam yaftahhu qabl, wa-ad`oo bi-haadha l-du`aa du`aa’ lam asma` bihi qabl yuftah `ala qalbee wa-yasjud. fa-yuqaal lahu irfa` ra’sak isa’l tu`taa, fa-yaqool ummatee yaa rabbee, fa-yatashaffa` fee l-ummah. Allah `azza wa-jall yu`tee thuluth al-ummah kamaa fee l-hadeeth, tahta shafaa`at al-nabi (s). thumma marratan thaaniyah, thumma marratan thaalitha, fa-tadkhul jamee` al-ummah ilaa l-jinaan bi-ghayri hisaab, ummat al-nabi (s). fa-li-dhaalika man qaala laa ilaaha illa ‘Llah dakhala l-jannah. lam yuhaddid. lam yaqul yajib an taqool laa ilaaha illa Llah fee kulli waqtin wa-heen, laa yajib an taqool illa marra waahidah fee hayaatik laa ilaaha illa Llah fa-anta dakhalt fee haadha l-bahr, bahr al-rahma. fa-tadkhul al-jinaan bi-ghayri hisaab. ammaa fee maqaam al-`awwaamm.
However, sajda is made to Allah (swt). According to the Hadith, he asks his Lord. He says, my Lord opens for me duaa that have never been opened before, and I make this duaa which I have never heard before, it is opened in my heart. Then he makes sujood. It is said to him “raise your head, ask and you will be given”, and he says “my Ummah yaa rabbee”. Then he intercedes for the Ummah. Allah (swt) gives him one third of the ummah, as is in the hadith, for the intercession. Then a second, then a third time, until the whole Ummah enters into paradise without reckoning, the Ummah of the Prophet (s). He did not limit it. He did not say ‘you have to say laa ilaaha illaa Llah in every moment and breath’, no, you only have to say it once in your life and you will enter into this ocean, the ocean rahma, and you will enter paradise without reckoning. Although, this will be the level of the ordinary people.
Amma fee maqaam fawq al-khawwaass, fawq al-`awwaamm, fa-haadhaa mawdoo` aakhar. wa-maqaam alladheena an`ama Llahu `alayhim min al-nabiyyeen wa-siddiqqeen wa-l-shuhadaa’ wa-l-saaliheen maqaam aakhar. wa-ru’iyat Allah `azza wa-jall fee l-jinaan maqaam aakhar. Fa-narjoo Llah `azza wa-jall an yu`eenanaa fee l-dunyaa wa-yaghfir lanaa fee l-aakhira in shaa’ Allah, wa-yajma`anaa ma` al-habeeb al-mustafaa fee l-dunyaa wa-fee l-aakhira, kamaa jama`a l-sahaaba ma` al-nabi (s). fa-nahnu lasnaa bi-sahaaba wa-laakin wusifnaa bi-mahabbat al-nabi (s). haadha l-maqaam alladhee yunjeenaa min `adhaab Allahi `azza wa-jall. huwa-mahabbat al-nabi (s). kamaa qaala l-a`raabee li-l-nabi (s), qaala lahu yuhsharu l-mar’u ma` man ahabb. qaala anas ibn maalik maa farihnaa kamaa farihnaa fee haadha l-hadeeth fee haadha l-yawm. fa-in shaa’ Allah nadkhul ma` al-habeeb al-mustafaa fee l-dunyaa wa-l-aakhira, wa-yurziqnaa Llahu `azza wa-jall shafaa`at al-nabi (s) wa-an yusqiyanaa min bahrihi wa-min kawtharihi in shaa’ Allah, wa-min `uloom al-awwaleena wa-l-aakhireen. narju Llaha `azza wa-jall an laa yu`adhdhibanaa kamaa qaala li-sayyidina `aa’isha, yaa `aa’isha ud`ee an laa tuhaasabee, al-hadeeth, man hoosib `udhdhib. man hoosib `udhdhib. ayy, idhaa araada Llah an yu`adhdhib insaan, fa-yuhaasibuh, li-annahu law `amal bi-`ibaadat al-thaqalayn illaa, li-annanaa ghayr ma`soomeen fa-l-`isma li-l-nabi (s), al-`isma li-l-anbiyaa’, hattaa ikhwat yusuf `alayhi l-salaam li-annahum ma`soomoon. nahnu ghayr ma`soomeen, fa-rubbamaa yakoon hunaak dhamm sagheer, idhaa araada Llah an yu`adhdhibnaa fa-yuhaasibnaa `alaa haadha l-dhamm. wa-li-dhaalik qaala lahaa ud`ee Llah `azza wa-jall an laa yuhaasibki. man hoosib u`dhdhib. wa-haadhihi li-sayyidinaa `aa’isha, fa-maa baalunaa nahnu?
As for the level of the those above the special ones, above the ordinary ones, that is a different subject. And the level of
الَّذِينَ أَنْعَمَ اللَّـهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ
alladheena an`ama Llahu `alayhim min al-nabiyyeen wa-siddiqqeen wa-l-shuhadaa’ wa-l-saaliheen
those whom Allah has blessed among the Prophets, and Siddeeqs, and martyrs, and righteous ones (Surat al-Nisa, 4:69)
That is another level. The vision of Allah (swt) in paradise is also another level. So we ask Allah (swt) to aid us in this life, and and to forgive us in the next life, insha Allah, and to gather us with the Habeeb al-Mustafaa in this life and the next, just as He gathered the Sahaaba with the Prophet (s). Although we are not the Sahaba, we are characterised by love of the Prophet (s). This is the station that will save us from Allah’s punishment, the love of Prophet (s). Like how the Bedouin spoke to the Prophet, and he responded to him,
يحشر المرء مع من أحب
Yuhshar al-maruw ma` man ahab.
Each person will be resurrected with the one he loves.
Anas ibn Maalik said “we were never as happy as we were from this hadith on that day”. So, insha Allah, we will enter [paradise] with the Habeeb al-Mustafaa in this life and the next. May Allah (swt) grant us the Prophet’s (s) intercession and allow us to drink from his ocean and fountain, insha Allah, and from `uloom al-awwaleena wa-l-aakhireen. We ask Allah (swt) not to punish us. Just as he [the Prophet] told Ayesha to make duaa not be to held to account, because
من حوسب عذب
man hoosib `udhdhib
whoever is held to account will be punished (Bukhari)
In other words, if Allah wishes to punish someone He will hold him to account. This is because, even if he worshipped as much as the thaqalayn, we are not infallible. Infallibility is for the Prophet (s), infallibility is for prophets, even the brothers of Yusuf (s) are infallible. We are not infallible. Perhaps there is a small sin, and if Allah wants to punish us He will take us to account for that small sin. For this reason the Prophet (s) told Ayesha to make duaa to Allah (swt) not to be taken to account because, man hoosib `udhdhib. If this was for Sayyidina Ayesha, what is the case for us?
narju Llah `azza wa-jall an yukhaffif `an al-ummah wa-yarzuq al-ummah rizqay al-dunyaa wa-l-aakhira. marratan sa’aloonee maa tafseer al-aayah rabbanaa aatinaa fee l-dunyaa hasanatan wa-fee l-aakhirati hasanatan wa-qinaa `adhaab al-naar. ya`nee al-`amal al-saalih, rabbanaa aatinaa min al-`amal al-saalih fee l-dunyaa hatta najidahu fee l-aakhira. haadha tafseer saheeh. amma l-tafseer fawq haadha l-ma`naa li-anna l-quraan yahmal tafaaseer laa hadda lahaa wa-laa `add. ya`nee law wada`t aalaaf al-kutub fee tafseer al-quraan laa yantahee tafseeruh, kalaam Allah. maa huwa a`zam hasanah fee l-dunyaa? rabbanaa aatinaa fee l-dunya hasanah. maa hiya a`zam hasanah fee l-dunya? hiya al-rahma. wa-man huwa saahib al-rahma? man albasahu l-rahma Allah `azza wa-jall? huwa l-nabi (s), rahmatan li-l-`aalameen. ayy urzuqnaa yaa rabbee ru’yata l-nabi (s) fee l-dunyaa. rabbanaa aatinaa fee l-dunyaa hasanah. Ayy, arinaa l-nabi (s), a`zamu ni`mah haadhih. fa-haadhihi a`zamu hasanah. wa-fee l-aakhirati hasanah, ayy ij`alna ma`hu fee l-aakhira, ayy ma`hu fee l-dunyaa wa-ma`hu fee l-aakhira.
We ask Allah (swt) to lighten the load of the Ummah, and to grant the Ummah the rizq od this world and the next. Once they asked me for the tafsir of the ayah
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
rabbanaa aatinaa fee l-dunyaa hasanatan wa-fee l-aakhirati hasanatan wa-qinaa `adhaab al-naar
Our Lord, give us hasanah in this life and hasanah in the next life and protect us from the punishment of the fire (surat al-Baqara, 2:201)
It means righteous `amal, our Lorf give us from righteous `amal in this world so that we may find it in the next life. This is a correct tafsir. But there is a tafsir above this meaning, because the Quran carries tafsirs without limit or number. If you had thousands of books on tafsir, the tafsir of the Quran would still not be exhausted. It is the speech of Allah. So, what is the greatest hasanah in this world? rabbanaa aatinaa fee l-dunya hasanah. What is the greatest hasanah in this world? It is rahmah. And to whom does rahmah belong? Who did Allah (swt) dress with rahmah? The Prophet (s), a mercy to mankind. In other words, [the ayah] means yaa rabbee allow us to the see the Prophet (s) in this world. Show us the Prophet (s). This is the greatest hasanah. This is the greatest hasanah. wa-fee l-aakhirati hasanah, in other words, make us be with him in the next world. Allow us to be with him in this world and the next.
narju Llaah `azza wa-jall an yu`allimanaa. Allah yahfazkum. Yaa doktur. Huwa muhtadi. Asluhu ghayr muslim, wa-huwa profesor fee katheer min al-jaami`aat.
We ask Allah (swt) to teach us. May Allah protect you. Oh doctor. He is guided. His origins are not Muslim. He is a professor in many universities.
12.55 English begins
Indian scholar: his subject specialization is philosophy. He helps us.
MSH: I don’t know if you know Abdal Hakim Murad in the University of Cambridge, these big sufis and so on, he is the one that edits and fixes their books. Dr Abd al-Ghani, he doesn’t speak. He doesn’t like to speak.
Indian scholar: tarak al-khall
MSH: Gibreel, tarak al-khall [laughter]. The reality of Prophet (s) appearing in every person’s heart. That’s what happened. We were fighting for mawlid al-nabi in America and Europe since 1991. And shaykh Abd al-sattar knows that. Through every lecture and books and everything. This here, it was the spring of mawlid of Prophet (S). how the trees in the winter in snow the leaves die, and everything die, and then in spring, it comes back, big flower. now, the reality of Prophet (s), because we are very near the last days, in the hearts of muslims, in the hearts of believers. To do mawlid al-nabi, and making salawat in the muwaajah al-shareefa, from baab al-salaam all the way to baab jibreel, and outside around the haram, to do salawat on prophet, and 1000s and 1000s of people, this is not something that is simple. And what happened is that Dubai first declared it a national holiday, and then after it Oman declared it a national holiday. But what happened with regard to everyone, Allah made it from rawdat al-shareefah to appear by itself. No one is able to do that before. The people if you look at the telephone, the people coming in from baab al-salaam, thousands, and moving like a wave of an ocean, all the way to the muwaajahah al-shareefa, and making salawat, and no one saying anything, and turning all the way around like tawaaf, around prophet (s). And all awliyaa were present this year. The reality of Prophet (s) was appearing after they were trying to veil it. Not that it is not there, it is always there, but they try to veil it. now there is no excuse. That’s why the mufti of Saudi Arabis said it is sinful but no one cares. Now spring, the flowers are coming, no one can stop the flowers from coming up. I asked grand shaykh who passed away, and my shaykh passed away, shaykh nazim, and grand shaykh abdullah al-daghestani, he had made a seclusion for one year in Madinat al-Munawwarah, in a small room, I know where it is. He only go for the fresh wudu and come back for the seclusion, and used to eat 7 olives and a piece of bread. Most of the time he didn’t eat. He said in a vision, relating it to us, “yaa rasoolallah, you know the danger these people are bringing to aqeedah, why you keep them there?”, and he said he heard the vision in his heart saying, “yaa waladee, oh my son, they are the best to bring ignorance on earth” and Prophet said, from the signs of the last days, ignorance is going to fill the earth. Now the world is filled with their ignorance. It is a sign that this ignorance is going to vanish and a new spring of the realities of love of s. Muhammad (s) is going to blossom inshaa Allah. That’s what happened.
So be happy, insha Allah soon the reality of Prophet is going to appear everywhere. Now everywhere they are going mawlid. Before we could not do mawlid in America, where you can do anything you like. If I write a banner ‘mawlid al-nabi’, they take it and put ‘seerah’. It’s no seerah. It’s celebrating mawlid al-nabi. We were with the few Pakistani and Indian masjids that did mawlid al-nabi. The rest, they don’t do, they say sinful, haraam. Those who want to do but are afraid of the wahhabis because the wahhabis are with them in the same masjid, they write seerah. we don’t write seerah. we say eid mawlid al-nabi. They don’t like that eid.
Ok thanks you very much