Mawlana Shaykh Nazim's Declaration for UK, Europe and everyone

Mawlana Shaykh Nazim Adil Al-Haqqani Sultanul Awliya | Saturday, Jan 03, 2009 | Lefke CY

Es-selamu aleykum.

Nuhiy al-majlis an aqool Bismillahi-r-Rahmani-r-Raheem Tarikatuna Sohbah wal khayri fi-l-jamiyah.

Sheik Hisham Effendi [n`am Sayyidee] Khalifat mawlana tarteeb jawami' hali `ala ismuna. Jami' Peckham, wa jami' ewalu Shacklewell Lanes, ba'dayn Green Lanes ewal masjid tab'ana. Muhim hadha.

[to make our association alive I say “In the name of Allah the Beneficent the Meriful.” Our Tarikat is association and the goodness is in the gathering.

Sheik Hisham Effendi (yes Sayyidee) is calipha of Mawlana.

Arrangement of the Mosques that are under our names. Masjid Peckham, and Masjid, the first one, Shacklewell Lanes, after Green Lanes, the first mosque belonging to us. This is what is important.]



I am making you on behalf of me to look in London: Peckham Mosque and Shacklewell Lanes and Green Lanes, three of them, to look what is there our situation in front of laws. We must take them under our control because we are owners.

As I am a chief trustee and owner in Peckham and Shacklewell Lanes and in Green Lanes dergah I am giving to you my authority also what is the difficulties there to arrange to make these three places for Islamic foundations to make for Islam - not for some groups but must be for everyone. And I like that you can try to call British Muslims to use these three mosques also under our trust how they may do, if they are asking to pray Jum'ah, to make khutbe, to make zikr, under our permission they may do.

Anything they may be in need, we are supporting them also. Because we are not buying these three big places for dunya. No, never. But we tried to reach some big centers in London, therefore I tried so many years, perhaps thirty years I was there, and the Lord of Heavens making me successful to make so many mosques.

St. Anne's is now under our control, fully, but these three ones that no trust working on it or chief trustee, we must look, we must arrange how we may use for the sake of Allah and Rasuluhu Sallallahu Alayhi Wasallam and making to change how many trustees there, as I like to be a trustworthy person and a mukhlis, sincere one, and young ones, to be, to take care through these three places. If anyone getting against my declaration, then it is not going to be good for them. If coming some heavenly punishment I don't know.

My maqsad, my intention, to work as I like, that I was intending. I would never intend to buy something and to take some benefit on behalf of mosques, estaghfirullah. I am, I have enough, Allah Almighty giving to me, in our country, enough.

After this age I am not asking dunya, I am ashaming. But I am asking that these three places also to be put for the benefit of young people or calling people to come and to learn Islam. I like to take over the whole trust and bring new ones. New ones.

There should be chief trustee: Shaykh Hisham. And also to be chief trustee Shacklewell Lanes and owner and chief trust on Green Lanes dergah. What is necessary to be done on trusts through these three buildings I am making you on behalf of me, to look Shaykh Hisham.

Yanee Angleterre importance for you because I can't move from Cyprus to reach to London, like before. We have now in London, in important points of London, we have a jami` wa masjid wa dergah [Jumu`ah mosque, and mosque and Sufi center]. Wa haythu… dergah … now I am not able as before to go to London, to look after our people as well as you are also the… you have permission from our Grandshaykh calipha, yumkin tatasil bin-naas `ayesheen bi UK [you are able to connect with people living in UK], that it is easy for you to go and to look after our followers and also you may try to keep our huqooq, rights, there and to call people to Tarikat an-Naqshbandiyyati-l-`aliyye. And therefore I am, as my… as I am servant of our Grandshaykh, I am giving to you a ijazet, permission, to come to London, to England, UK and to look after our followers what they may be in need, if anything going to be difficult, you may consult with me and you should be my calipha there.

Wa idha, and therefore I like not to be our brothers and sisters without a shaykh and UK big country [and] London a biggest city on Europe without a shaykh. Therefore just I am giving you ijazet to look after people in London, in Ireland, in UK, and also you may look after people in France, and you may look also in Spain, and also in Italy, maybe time by time you may go. You can call people in Europe, to come to Naqshbandi tarikat and you may go to African continent. Because they are in need also a shaykh calling them to our tarikatun `aliyye [most distinguished Sufi way]. And you may go also to shay, Africa shimalinda [North Africa] – Morocco - wa and also inside of African continent you may do - you may have a big area and you are not a fadi, empty [one], to be only in America, no. In Africa, it is big area for you. Everywhere.

I am Shaykh Nazim the servant of our Grandshaykh. Biwasi' - advising Shaykh Hisham that he may go anywhere invited for tarikatun `aliyye [most distinguished Sufi way]. That is my ijazet, permission, as our Grandshaykh permitting me.

After my age I never reaching east and west. Only if Allah Almighty giving a permission to move without plane that is another point.



Allahuma edrikna fee yawmina jadeed an nakoona fi-l-amna wa-l-amaan was-selamat wa-l-islam. Wa-Allahu khayru-l-hafidhan wa Huwa arhamur-rahimeen. Fatiha.

[O Allah reach us in this new day to be in safety and security and good health and Islam. And the Allah is the Best of Protectors and He is the Most Merciful of those who are merciful. Fatiha]

Ahl al-Sunna Refutations of Those Who Attribute a Direction to Allah
Mawlana Syaikh Muhammad Hisham Kabbani Ar Rabbani qs

• Imam Bukhari (d. 256) believed that Allah exists without a place as stated by Ibn Hajar in Fath al-Bari. Ibn Hajar repeats in many places that Allah is clear of places.
• Ibn Jarir al-Tabari (d. 311) said in his commentary on the verse "Then turned He (thumma istawa) to the heaven" (2:29):
The meaning of istiwa' in this verse is height and elevation... but if one claims that this means displacement for Allah, tell him: He is high and elevated over the heaven with the height of sovereignty and power, not the height of displacement and movement to and fro.
• Imam al-Ash`ari (d. 324) said in the authentic version of his Ibana published by Dar al-ansar and edited by Fawqiyya Husayn Mahmud:
Allah is established on the Throne in the sense that He said and the meaning that He wills, with an establishment that transcends touch, settlement, location, immanence, and displacement. The Throne does not carry him, rather the Throne and its carriers are carried by the subtleness of His power, subdued under His grip, and He is above the Throne and above everything down to the extremities of the lower earth, with an aboveness that does not make him any closer to the Throne or to the heavens. Rather, He is as exalted high over the Throne as He is exalted high over the lower earth, and together with this He is near every creature, and He is nearer to His servant than his jugular vein, and He is witness over everything.
• Shahrastani (d. 548) relates that Imam Ash`ari also said:
The vision of Allah does not entail direction, place, or form, or face to face encounter either by impingement of rays or by impression, all of which are impossible.
• Mulla `Ali al-Qari states in Sharh `ayn al-`ilm:
It is obligatory that you believe that your God... is not contained in any place or direction.
He states in Sharh al-fiqh al-akbar:
Allah is not located in a place, whether above or below, or any other than these, and time is inapplicable to Him, unlike what the mushabbiha and mujassima and hululiyya or incarnationists believe.
He also cites in Sharh al-Mishkat al-hafiz Zayn al-Din al-`Iraqi's statement that all Four Imams agree that anyone who believes Allah lies in a specific direction has committed disbelief.
• Al-`Izz ibn `Abd al-Salam does not declare those who attribute a direction to Allah to be disbelievers but only innovators:
The correct position is that the one who holds belief in Allah's direction is not declared a disbeliever, because the scholars of Islam did not bring such as these out of Islam, rather, they adjudicated inheritance from Muslims for them, burial in Muslim grounds, sanctity of their blood and property, and the obligation to pray over their remains. The same is true of all the upholders of innovations.
• Imam Ghazali said in his al-Iqtisad fi al-i`tiqad:
The Hashwiyya asserted direction for Allah while guarding themselves from divesting Allah of His attributes (ta`til), falling thereby into likening Allah to creation (tashbih).
Allah has granted success to Ahl al-Sunna in establishing the truth. They have recognized the proper goal in establishing their method, and understood that direction is denied and disallowed for Allah because it pertains to bodies and complements them; while vision of Him is firmly established because it directly follows knowledge and attends it as its perfecting component.
• Ibn al-Jawzi says in his Daf` shubah al-tashbih:
Some claim the verses "Good words ascend to Him" (35:10) and "He is the Omnipotent over His servants" (6:18, 6:61) as proof that He is above in sensory fashion, forgetting that sensory aboveness is only applicable to bodies or atoms, and that aboveness can also be expressed for loftiness of rank.
Furthermore, just as He said: "above His servants," He also said: "and He is with you" (57:4). Therefore whoever interprets the latter as meaning "with you in knowledge," permits his counterpart to interpret istiwa' (in 20:4) as "subduing" (al-qahr)....
Abu Ya`la says: "What is meant by "aboveness" is Allah's istiwa' in person on the Throne, which is a limit for him in the direction that is bounded by the Throne. As for the other directions, such as above, behind, in front, and left, they are not bounded." I say: these words are the very root of anthropomorphism, because what bounds is either greater or smaller than what is bounded, and these dimensions only apply to bodies.
• Ibn Hajar states in Fath al-bari:
The fact that the two directions of "above" and "below" are inapplicable and impossible for Allah does not preclude His being described with the attribute of elevation (`uluw), for such description is only from the standpoint of the meaning of elevation, not that of sensory perception.
Al-Kirmani said: "The outward meaning of the saying: "He Who is in the heaven" (man fi al-sama') is not meant. Allah is transcendent above immanence and place. However, because the direction of aboveness is nobler than any other direction, Allah linked it to Him to indicate the loftiness of the Essence and the Attributes." He addresses the other expressions of aboveness in the same manner.
• Ibn al-Hammam al-Hanafi (d. 681) said in al-Musayara, a commentary on Ghazali's tenets of belief:
The seventh foundation of Islamic belief is that Allah, the Exalted, is not characterized by a direction, because directions -- above, below, right, etc. -- are created with creatures... and if, by "direction" other than that is meant, which does not suggest the immanence of boundaries or corporeality, let it be made plain (i.e. that it is a loftiness of rank, not space), so that it can be examined whether it belongs truly to transcendence, and if it is misphrased or other than that, then it must be shown to be corrupt.
• Imam al-Yafi`i (d. 768) in the end of his Kitab marham al-`ilal al-mu`dila devotes an entire chapter to the refutation of the anthropomorphists. The title of the chapter is: Bayan al-istidlal `ala nafi al-jiha wa al-jismiyya wa batalan madhhab man qala bihima min al-karramiyya wa al-hashwiyya wa muta'akhkhiri al-hanbaliyya (The exposition of the proofs upon which are based the negation of direction and corporeality and the invalidity of the school of those who assert them among the karramiyya and the hashwiyya and the late Hanbalis). It begins with the words:
The true Imam and teacher of the scholars of kalam, Imam al-Haramayn said: "The madhhab of the People of Truth (Ahl al-Sunna) is absolutely unanimous on the question that Allah is exalted above boundaries and above being characterized by directions. The Karramiyya and some of the Hashwiyya have said that He is bounded and that He is characterized by the direction of aboveness... and each of these two positions is tantamount to declaring that Allah has a dimension or that He has parts, and constitutes pure disbelief."... I quoted this from his book al-Irshad.
• Abu Bakr ibn al-`Arabi al-Maliki (d. 543) labels the believers in Allah's direction "followers of Pharaoh" in his `Aridat al-ahwadhi:
Your conclusion shows that you are indeed the followers of Pharaoh, who believed that the Creator lies in a certain direction, and so he desired to climb up to Him on a ladder. He congratulates you for being among his followers, and he is your imam!
• Even Ibn Hazm al-Zahiri (d. 456), the arch-enemy of Ash`ari and the Ash`ari school, says in al-Fasl fi al-milal:
By no means whatsoever is Allah in a place or in a time. This is the position of the vast majority of the scholars (al-jumhur) and ours as well, and other than this position is not permissible, for anything other than it is false.