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What is Inside the Ka`bah

Shaykh Hisham Kabbani

27 June 2015 Fenton Zawiya, Michigan

Zhuhr Suhbah (2)

(continuation of preceding Shaykh Nour Kabbani suhbah)

I like to add on about the secret of Ka`bah that Nour [Kabbani] just mentioned. Everything has a reflection and Allah (swt) created everything zawjayni zawjayn, with two identities of a person: He gave them identity through the thumb and He gave him identity through the iris of their eyes. So you can see through your eyes more than you can see with your thumb. If these eyes are opened through a struggle to be guided by Allah (swt), as Allah will guide those who are struggling for Him:

وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ

And those who struggle in Our (Way), We will certainly guide them to our Paths for, verily, Allah is with those who do right. (Surat al-`Ankabut, 29:69)

“Those who struggle in Us, We will guide them to Our Ways”, and when He says “ways” it means endless ways, that everyone will have a way or ten ways or two ways to reach daily through his awraad; even he might make his own awraad and that is his way, and Allah will guide everyone to His Way!

Imagine what is happening in Masjid al-Haraam in Mecca: when you enter you see millions of people rushing from every corner of the world. Who is attracting them like a magnet, pulling them to Ka`batullah, Baytullah? That Ka`bah is the orginal brought by heavenly means, it is the Bayt al-Maamoor, the House that is fully occupied in the Fourth Heaven! That Bayt al-Maamoor is attracting that secret and millions of people to Ka`batullah; the secret reality that is in Fourth Heaven is pulling people to visit the House of Allah (swt). If you take away the walls, what is there? Some people will say nothing, but no:

ما وسعني أرضي ولا سمائي ولكن وسعني قلب عبدي المؤمن

Neither My Heavens nor My Earth contain Me, but the heart of My believing servant contains Me.

(Hadith Qudsi, Al-Ihya of Imam al-Ghazali)

So that is for the Bayt al-Maamoor in the fraction of a moment, where there is no time; there are three dimensions and time is an imaginary dimension. Scientists said, “We will take time and divide it into fractions of a second”, and as much as possible they went out from a second to a figure of 10-23 (1 with 23 zeros) . There, at that time, there is no more time, everything is energy, so the inside of Ka`bah where we are seeing is the Tajalli of Allah (swt) in every smallest part of time, sending from Heavens different Manifestations of His Allah's Beautiful Names and Attributes; that is what is also pulling people to Ka`batullah, to attain that high level of spirituality. That story you [Shaykh Nour] mentioned of Mawlana Shaykh lifting up, although they were lifted by spiritual means and although awliyaullah can see physically and others can see spiritually and others can see nothing, so he was lifted up and awliyaullah’s tawaaf is on the second level, where [recently] they erected bridges, which you mentioned. What is the secret of the Ka`bah? It is that stone that came from Heaven. There are two places that came from Heaven: the Hajar al-As`ad and then the Rawdat ash-Sharifah:

ما بين قبري و منبري روضة من رياض الجنة

Between my grave and my pulpit is a garden from the gardens of Paradise. (Ahmad)

So when you enter Paradise, you are entering with no sins because you cannot have any sins in Paradise. That is why people are pushing to get in there, because they know if they step inside there they will be stepping into Paradise with no account on Judgment Day: anyone stepping in Rawdah is stepping into Heavens. So the reason the Prophet (s) kissed Hajar al-As`ad, as mentioned by Sayyidina `Ali (r), when Sayyidina `Umar (r) said, “I am kissing you (Black Stone), because I saw the Prophet (s) kissing you, but I know you are a stone that cannot harm or benefit.”

عن عابس بن ربيعة عن عمر رضي الله عنه أنه جاء إلى الحجر الأسود فقبله فقال إني أعلم أنك حجر لا تضر ولا تنفع ولولا أني رأيت النبي صلى الله عليه وسلم يقبلك ما قبلتك

روى الحاكم من حديث أبي سعيد أن عمر لما قال هذا قال له علي بن أبي طالب : إنه يضر وينفع ، وذكر أن الله لما أخذ المواثيق على ولد آدم كتب ذلك في رق ، وألقمه الحجر ، قال : وقد سمعت رسول الله صلى الله عليه وسلم يقول : يؤتى يوم القيامة بالحجر الأسود وله لسان ذلق يشهد لمن استلمه بالتوحيد

A hadith records, when the second Caliph Umar ibn al-Khattab came to kiss the Stone, he said in front of all assembled: "No doubt, I know that you are a stone and can neither harm anyone nor benefit anyone. Had I not seen Allah's Messenger kissing you, I would not have kissed you”, Sayyidina `Ali (r) responded to `Umar, "This stone (Hajar al-Aswad) can indeed benefit and harm,” and reminded him of where Allah (swt) says in Qur’an that He created human beings from the progeny of Adam (a) and made them witness over themselves and asked them, 'Am I not your Creator?' Upon this, all of them confirmed it. Thus, Allah wrote this confirmation, and this stone has a pair of eyes, ears and a tongue and it opened its mouth upon the order of Allah (swt), Who put that confirmation in it and ordered to witness it to all those worshippers who confirm their belief in Allah’s Oneness."

Another Hadith on the merits of Hajar al-Aswad from ibn `Abbas (r):

حَدِيث ابْن عَبَّاس رَضِي الله عَنهُ انه قَالَ: الْحجر الْأسود يَمِين الله فِي الأَرْض يُصَافح بهَا عباده أَو قَالَ:

خلقه كَمَا يُصَافح النَّاس بَعضهم بَعْضًا.

Indeed the Stone is Allah’s Right Hand on Earth; through it He shakes hands with His servants.

(Ibn Qutayba in Ghareeb al-Hadith)

To witness for everyone that went there and gave salaam even from a distance, because now you cannot reach there, you say Allahu Akbar, Allahu Akbar, Allahu Akbar, that is enough for Hajar al-Aswad to witness for you on Judgment Day that you are a mu’min and Muslim and you are touching Paradise, even when you raise your hand from far and so you enter Paradise with no account.

Leave this, but when you pray sunnah prayers, the Prophet (s) taught us to pray after the faraa'id. So when you pray sunnah you are directing your face towards Qiblah. When you say Allahu Akbar, because in salaat you are doing the five pillars of Islam: you are doing salaat, you are fasting as you don't eat, you are directing your face towards Mecca, that is hajj and you are doing zakat as you're giving your time to Allah (swt) when you could be doing business. So the five pillars of Islam are in salaat. When you say Allahu Akbar you are directing your face towards Ka`bah towards the Happy Stone or the Black Stone. and you will be witnessed on by the Black Stone five times a day: whenever you say Allahu Akbar, it is reaching there.

For Madinata ’l-Munawwarah, when you do sunnah as if you have entered the niche of the Prophet (s) which in Rawdat ash-Sharifah, every time he entered Sayyida Maryam's (a) niche he found there provision. Whenever he came in and entered her special room he found her rizq provided there. So Rawdat ash-Sharifah and also the mihrab is like that holy place where prayers are answered. Sayyidina Zakariya (a) went to that mihrab to make du`a and was granted a child, Sayyidina Yahya (a), at old age. So when you pray there, that place will intercede for you on Judgment Day as you prayed there.

There are so many explanations and next time Taher will speak and Ishaq will speak and we will see the jewels coming out and giving us the real taste, as Ibn `Ajeeba said:

Al-`ilmu`ilmaan `Ilm al-Awraaq wa `Ilm al-Adhwaaq.

There are two kinds of knowledge: Knowledge of Books and Knowledge of Taste.

There are too many types of scholars touching on `Ilm al-Awraaq, but in `Ilm al-Adhwaaq you are touching on Shari`ah and on ma`rifat also. We hope the scholars of Shari`ah will speak also about Tasawwuf as you need that taste, like when you come to iftar and everyone is drinking, but you are not drinking and they say to you, “This is nice, sweet water,” but they don't give it to you to taste. So Ahl al-Haqaa'iq give to you the taste of the water, not just a colored cup.

So from the complete abstract, `adm, non-Existence, Allah created Creation and then from that He sent it to non-Existence. So because of that, Ibn `Arabi said that we go back to non-Existence.


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