The Prophet (s) Can Reach Everyone at the Same Time

Mawlana Shaykh Hisham Kabbani

17 March 2013   Fenton, Michigan

(Suhbah in progress.)

Can you see the drop (in this glass of water)? No, but (if I take out a drop with my finger) you can. The drop is part of the whole, when it goes back to its origin it is part of the whole, isn't it? So anything from the Prophet (s) is part of the whole, and even the Prophet (s) said:

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Man ra'aanee fi ‘l-manaam fa sa-yaraanee fi ‘l-yaqazhah.

Whoever saw me in a dream will see me in reality. (Bukhari, Muslim, Abu Dawood)

Man ra'aanee fi ‘l-manaam fa sa-yaraanee haqqa, “Who sees me in the dream, for sure he is going to see me.” Where? What did Imam Suyuti (r) say? In Akhirah or in dunya? In Akhirah everyone is going to see the Prophet (s), all, from Adam (a) to everyone, will be coming to Prophet (s). How they come we don’t know, but all of them will be coming one by one:

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Laqad ahsaahum wa `addahum `adda.

He does take an account of them (all) and has numbered them (all) exactly. (Surat Maryam, 19:94)

Ahsaahum wa `addahum `adda, He knows everyone one by one. So Imam Suyuti (r) says that he will see him (s) in dunya, that those who saw Prophet (s) in a dream will see Prophet (s) in dunya, because in Akhirah everyone will see him. That doesn’t mean you will not see Prophet in Akhirah, you see him there, too, so it covers dunya and Akhirah! Part of this water is water and when it goes back to the ocean it is ocean. Also, for Prophet (s), anything of him is him, so when you make Shahadah in front of the Holy Hair, you are witnessing, immediately you are giving the Shahadah to Prophet (s) because that hair is going to witness for you in the Day of Judgment that you saw him!

When Sayyidina `Ali (a) heard Sayyidina `Umar (r) say to the Black Stone (Adhaan is called Mawlana, stands and sits), “If I didn’t see Prophet (s) kissing you, I would not kiss you! Laa tanfu wa laa tantarra, you don’t see, you don’t benefit,” what did Sayyidina `Ali (r) say? He was passing by him and immediately said, “Yaa `Umar! Don’t say that. This Black Stone is going to be a witness for you on the Day of Judgment that you brought Shahadah and you kissed it!” So part of the hadith Sayyidina `Umar (r) didn’t hear from Prophet (s), but what he heard, he heard, that it is a black stone from Paradise, so he answered accordingly. Sayyidina `Ali (a) knew the rest and he answered accordingly.

So any part of Prophet (s) is going to witness for you on the Day of Judgment. My son was reading one ayah before, where Sayyidina Yusuf (a) said, ib `asoo bi khameesi haadha yartadoo `ilaytadu yadhib abi baseeraa, “Send this shirt of mine to my father and the blindness will go and he will see.”

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Izhaboo bi khameesee haadhaa falqoohu `alaa wajhi abee ya’ti baseeran wa’toonee bi ahlikum ajma`een.

Go with this, my shirt, and cast it over the face of my father. He will come to see (clearly), then come (here) to me together with all your family. (Surat Yusuf, 12:93)

The shirt gave back Sayyidina Ya`qoob’s (a) sight. So my son said, “How do some people say, ‘This was only in the time of Bani Isra`eel, not in the time of Prophet (s).’”

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Once the Prophet (s) had cupping done and then asked `Abdullah ibn Zubayr (r) “Go and dispose of this blood where nobody can see you.” ...`Abdullah (r) went and then returned and then the Prophet asked, “Have you disposed of the blood?” He (r) said, “Yes, O Messenger of Allah!” He (s) said, “What did you do with it?” He said, “I drank it so my imaan and knowledge increases and so that I have a portion of your body in my body. My body is more befitting than the Earth that it takes your blood.” And the Prophet (s) said, “Woe to the people from you and woe to you from the people. O `Abdullah! Glad tidings to you, for the fire of Jahannam cannot touch that body that has (my) blood flowing through it.”

Look at the khaadim (servant) of the Prophet (s). When he did hijaamah for Prophet and the Prophet (s) wanted to bury it, he said, “No, I will take it for you, yaa Rasoolullah!” so Prophet (s) gave it to him.

When he came back, the Prophet (s) asked him, “Where is it, what did you do with it?”

He said, “I put it in a safe place.”

“So what is this safe place? Where did you put it?”

“Yaa Rasoolullah, I drank it! Now there is a part in my stomach that is from you and I will never see Hellfire.”

The Prophet (s) used to go on the minbar and put his hand on the beginning of the rail, because there was a small rail, three stairs and that piece at the top of the rail, and he used to put his hand at the beginning of the rail and give his advice, the message. When Prophet (s) left dunya, the Sahaabah (r) used to hear aneen, sadness coming from the wood, like someone crying in pain from within it, because it was missing the hand of Prophet (s). So that’s why we see around the globe everyone who has the Holy Hair, and it is good to show it as for sure those people who saw the Holy Hair and said the Shahadah, they witnessed their Shahadah to Prophet (s). By this way, when they were seeing the Hair of Prophet (s) and those who kissed it, for sure their eyes will not see Fire.

Sayyidah `Ayesha (r), when sick people used to come to her, she took the Hair of Prophet (s) and put them in something like a lamp made of glass and pass the water through that and give the Sahaabah (r) to drink from it, and they were cured from the water that passed over the Hair of Prophet (s). So there are many benefits from looking at the Hair of Prophet (s), and the most important is that as you are now looking at part of him (s), so you are going to be witnessing and seeing him completely. It might be in dunya or it might be at death, but for sure if not in dunya it will be at death. Not one single Muslim who says, “Laa ilaaha illa-Llah Muhammadun Rasoolullah,” will be denied deeing Prophet (s) at death, because Prophet (s) reaches his ummah.

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Hayaatee khayrun lakum tuhadithoona wa yuhdatha lakum fa idhaa anaa mitt kahan wafaatee khayran lakum. Tu`radu `alayya `amal ummatee, wa in wajadtu khayran hamadtullah wa in wajadtu ghayrah  astaghfarta lahum.

I observe the `amal of my ummah. If I find good I thank Allah, and if I see other than that, bad, I ask forgiveness for them.   (al-Bazzaar in his Musnad)

Tu`radu `alayya `amal ummatee, “Your `amal comes to me. I look at it and if it’s good, hamadtullah (I thank Allah), wa in wajadtu ghayrah astaghfarta lahum, and if I see bad, I ask forgiveness on your behalf.” So if he is asking forgiveness so much on our behalf, how can Malak ul-Mawt (the Angel of Death) take the soul of someone without his leader being present? Who is higher, Prophet (s) or Malak ul-Mawt? Prophet (s)! So how can one from his (s) ummah go without him and knowing about him?

Imagine one thing, try to imagine. You can see these people, look, you see them? (Yes.) I see them too. If they were until the pond outside and there were people sitting there, could you see them? There is a pond here behind us, so if it was open you could see them. If they go 200 meters or yards, could you see them? Still you would see them. If all of them spoke with you at the same time, could you hear them? Not really. If they were covering one mile and they were all speaking, could you understand what they were saying? Could you see them all at one mile away and identify them? You could not. Two miles? Impossible. Ten miles? Finished, you could not. Ten miles is in the atmosphere where the airplanes go, 35,000-36,000 feet high. How could you see them? You could not. 100 miles? Then you cannot hear, you cannot see, you cannot perceive anything!

So how can Prophet (s) see everyone, one by one, individually, on the Day of Judgment? What kind of power did Allah (swt) give to him? For him distance doesn’t mean anything and for him, he can hear everyone at the same time and can understand what everyone is saying at the same time! He can see everyone at the same time and can understand what he is asking through his eyes, everyone at the same time! How big is that?

How many are there in Ummat an-Nabi (s)? They say Ummat an-Nabi (s) is 400 billion; they made calculations based on what we have today and they counted backwards and so, 400 billion until now and we don’t know how many more are to come. How can Prophet (s) reach them all at the same time? He can reach those living here also, is it not? He cannot reach them? He is living, so in life can he reach them or not? In his holy shrine, holy place, can he reach them or not? He can reach every one of his ummah, as he said in an authentic hadith:

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Maa min ahadin yusallim `alayya illaa radd-Allaha `alayya roohee hatta usallim `alayh.

No one prays on me except that Allah will send back my soul to me to return his greeting. (Abu Dawud)

“Whoever makes salawaat on me, Allah sends my soul back to make salawaat on him.” He is going to make salawaat, radd-Allaha `alayya roohee, “Allah gives me back my soul,” hatta usallim `alayh, “to send salaam to that person.” If one-million people around the world are saying salawaat at the same time, it means he is going to answer them one-million multiplied by ten salawaat, which is ten million, and all of them are getting at the same time! Ummat an-Nabi (s) is 1.5 billion now, multiply that by ten! How can Prophet (s) have this power? Is it not something beyond the mind? That is why Imam Suyuti (r) said in his book Durr al-Mansoor that Prophet is alive. He said, “According to that hadith, the Prophet (s) is alive in his grave, ‘because every time someone makes one salawaat on me Allah sends my soul back.’” Around the globe people are doing salawaat, is it not? So does it mean take the soul out, put the soul in, take the soul out, put the soul in? It’s impossible. It comes in and more people are doing salawaat, and so that soul is always giving back salawaat. Therefore, he said, “The Prophet (s) is alive in his grave.” Anaa hayyun tariyyun fee qabree, “I am alive and fresh in my grave.” This is the beginning of the hadith. “I am fresh, alive in my grave,” man sallaa `alayya radd-Allaha `alayya roohee hatta usallim `alayh, “Whoever makes salawaat on me, because I am soft, fresh and alive, Allah sends back my soul whenever anyone makes salawaat on me.”

So we don’t think like that, we think of normal life, this happens then this happens, this happens then this happens. Yes, that is true and everyone must learn that, but beyond that there are moments that if you think too much you will begin to understand or your intelligence will grow more and more in the secrets that Allah (swt) has given to Prophet (s). You cannot understand it, as it is beyond what you were speaking of yesterday, Quantum Physics; it is beyond anything.

It’s simple. Do you have an email address? Where does it go? We press “send” and it goes to a server. In that server, how many email addresses are there? Millions, hundreds of millions, billions? Yes and all of them come through San Francisco, the main server in the world. Prophet (s) says, “I observe the `amal of my ummah,” which means he is the server of the whole world! Everyone who sends an email, a salawaat, it goes to the server. Does Google crash? Sometimes, because it is man-made, but heavenly-made by Allah (swt), meaning Prophet (s), can that crash? So it is rare for Google to crash, and it can give everyone an answer; you press a button and immediately you get what you need. So why can’t you get from Prophet (s)? Think. If someone who is so close to Prophet (s) asks him, will Prophet (s) give it?

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Rubba ash`ath aghbara law aqsama `ala ’Llaahi la-abbarah.

Verily, there may be a disheveled, dusty person who, if he swears an oath by Allah, Allah will fulfill it. (Muslim)

Rubba ash`ath aghbara, “Verily, a curly, greasy and dirty-haired person whom you may at and are disgusted,  law aqsama `ala ’Llaahi la-abbarah, “if he will say anything, asking Allah, He will give it to him.” It means don’t look at the outside as it might be that one is very close to Prophet (s), very close to Allah (swt), so he will ask and Allah (swt) will give. It’s the continuation of the hadith of Islam, Imaan and Ihsaan; at the end, because it’s a long hadith, after `Alamatu ‘s-Sa`ah, Signs of the Last Days, “If he will ask, Allah will give.”

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Idoo`nee astajib lakum.

Call on Me, I will answer you. (Surat Ghaafir, 40:60)

“Ask!” but we are not asking. “So if you are not asking, then okay....” You have to ask by ilhaa, by persistence, not to ask and say, “O, You didn’t answer, yaa Rabbee!” This is how we ask, we make two minutes du`a then finish! No, ilhaa, persistence is to keep asking, asking, asking. Accepted or not accepted, you cannot say it is not accepted; we say everything is accepted, but Allah releases it when He likes. So you have to keep asking. Ask, ask, don’t stop! We stop and that’s the problem. You reach the goal, like when some people run and they have to cross the finish line, they come to the finish line and they stop just before it!

Someone tells them, “It’s one foot more to pass it and you’ll be on the other side!”

They say, “No, no, it’s okay, I’m standing here.”

Okay, stand there.

“The finish line is there, but...”

Someone clever jumps over the finish line and he is on the other side!

These awliyaullah were clever: they followed the way of Sahaabah (r), they followed the way of Prophet (s), they crossed the line and they are on the other side while we are still on this side! You need to be not at the seashore as it is not your final goal, to reach the shore of the ocean and say, “Alhamdulillah, I will just put my feet in it.” No, you have to go farther now to the other shore, you have to cross the ocean. In the ocean are too many obstacles, but you have to cross it, you cannot say, “I’m stopping.” If you are stopping, then you are at the seashore. We as Muslims are at the seashore; if we cross to the other side then we are mu’min.

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Qaalati 'l-A`araabu aamannaa qul lam tu'minoo wa laakin qooloo aslaamnaa wa lammaa yadkhuli 'l-imaanu fee quloobikum wa in tutee`oollaaha wa rasoolahu laa yalitkum min `aamaalikum shayan inna ’Llaaha Ghafoorun Raheem.

The Arabs declare, "We believe." Say (to them), "You do not; rather say, 'We submit,' because belief has not yet found its way into your hearts. If you obey Allah and His Messenger, He will not reduce

a thing from your deeds. Allah is the Oft-Forgiving and the Most Merciful." (Surat al-Hujuraat, 49:14)

Allah sent a message to Sahaabah (r), laa taqooloo aamanna bal qooloo aslamnaa, “Don’t say you are mu’min, say you are Muslim,” you are Muslim and yet, wa lammaa yadkhuli 'l-imaan, “until that strong imaan reaches, then you are on the other side.” Allah mentioned it in the Holy Qur’an. So there are big differences. Now for example, what we are doing is taking the fruit, inside the fruit is what is nice to eat, but we eat the skin or the shell and leave the fruit from the inside. We are not eating the fruit, we are eating the shell, the skin! No, you need to eat the fruit. That’s our problem: we take everything from a superficial point of view.

We are not saying it is wrong; no, it’s not wrong as that is Islam. You are teaching the three dimensions of Islam, is it not? Islam, Imaan, Ihsaan. It is like an atom: the mass is Islam, where you pray, move, do everything and Imaan, faith is like the electrons which are running, circumambulating. An atom needs a nucleus, the mass and the electrons. The electrons you cannot see and faith you cannot see, you see only the mass. Both of them put together in the right proportion will give you Ihsaan. So you cannot reach Ihsaan, which is the Heavenly Dimension. You can do the mass, the physical dimension, and you can do the faith, another dimension. The third one, which they call the Third Dimension, is Ihsaan, and that will take you to the Fourth Dimension, because as soon as you complete the mass, which is the soul, and the faith together, Islam and faith (Imaan), it will take you to the Third Dimension, and those three together will take you to the Level of Baqaa`, Existence.

Now we are not existing, now this is an image (gesturing to self and environment), as Muhiyuddin Ibn `Arabi (q) said, “Everything you are seeing are images of the Reality.” The Reality is not here, the Reality is on the other side so you have to find it there. Then you will know what people don’t know, you will hear what people don’t hear, you will see what people cannot see. What can we do? This is the imaginary life, it’s like a saraab, mirage. You are in a mirage, all this is mirage, because realities are in the Bahr al-Arwaah, the Ocean of Souls and wha