Osmanli Naksibendi Zikr of Shaykh Abdul Kerim al-Kibrisi

Excerpted from Khatm Khwajagan of 22nd of Rabi Awwal – 2/25/2011

Ya Hu, Ya hu, Ya Allah

]]> http://www.yursil.com/blog/2008/04/zikr/feed/ 3 Abdul Kerim,Nazim,Osmanli,Osmanli Naksibendi,Shaykh,Shaykh Abdul Kerim,Shaykh Nazim,Sheykh,Sheykh Abdul Kerim,Sheykh Nazim,zikr Audio of Zikr Brought to you by the Osmanli Naksibendi-Hakkani Tariqat under the direction of Sheykh Abdul Kerim al-Kibrisi with ijazaat and instruction from Maulana Sheykh Nazim al-Haqqani Audio of Zikr Brought to you by the Osmanli Naksibendi-Hakkani Tariqat under the direction of Sheykh Abdul Kerim al-Kibrisi with ijazaat and instruction from Maulana Sheykh Nazim al-Haqqani Mind, Body, Soul no http://www.yursil.com/blog/2008/04/traditional-ottoman-islamic-music-upstate-new-york-dergah-2/ http://www.yursil.com/blog/2008/04/traditional-ottoman-islamic-music-upstate-new-york-dergah-2/#comments Tue, 22 Apr 2008 19:19:24 +0000 yursil http://www.yursil.com/blog/?p=845 Audio of Illahi’s Brought to you by the Osmanli Naksibendi-Hakkani Tariqat
under the direction of Sheykh Abdul Kerim al-Kibrisi
with ijazaat and instruction from Maulana Sheykh Nazim al-Haqqani

First produced MP3, comments welcome!

]]> http://www.yursil.com/blog/2008/04/traditional-ottoman-islamic-music-upstate-new-york-dergah/feed/ 3 Abdul Kerim,illahi,Islam,music,Nazim,Osmanli,Osmanli Naksibendi,Ottoman,Shaykh,Shaykh Abdul Kerim,Shaykh Nazim,Sheykh Audio of Illahi's Brought to you by the Osmanli Naksibendi-Hakkani Tariqat under the direction of Sheykh Abdul Kerim al-Kibrisi with ijazaat and instruction from Maulana Sheykh Nazim al-Haqqani Audio of Illahi's Brought to you by the Osmanli Naksibendi-Hakkani Tariqat under the direction of Sheykh Abdul Kerim al-Kibrisi with ijazaat and instruction from Maulana Sheykh Nazim al-Haqqani Mind, Body, Soul no http://www.yursil.com/blog/2008/04/traditional-islamic-music-upstate-new-york-dergah/ http://www.yursil.com/blog/2008/04/traditional-islamic-music-upstate-new-york-dergah/#comments Wed, 09 Apr 2008 11:32:06 +0000 yursil http://www.yursil.com/blog/?p=840 Audio of Illahi’s Brought to you by the Osmanli Naksibendi-Hakkani Tariqat
under the direction of Sheykh Abdul Kerim al-Kibrisi
with ijazaat and instruction from Maulana Sheykh Nazim al-Haqqani

]]> http://www.yursil.com/blog/2008/04/traditional-islamic-music-upstate-new-york-dergah/feed/ 2 Abdul Kerim,illahi,Islam,music,Nazim,Osmanli,Osmanli Naksibendi,Ottoman,Shaykh,Shaykh Abdul Kerim,Shaykh Nazim,Sheykh Audio of Illahi's Brought to you by the Osmanli Naksibendi-Hakkani Tariqat under the direction of Sheykh Abdul Kerim al-Kibrisi with ijazaat and instruction from Maulana Sheykh Nazim al-Haqqani Audio of Illahi's Brought to you by the Osmanli Naksibendi-Hakkani Tariqat under the direction of Sheykh Abdul Kerim al-Kibrisi with ijazaat and instruction from Maulana Sheykh Nazim al-Haqqani Mind, Body, Soul no http://www.yursil.com/blog/2008/03/zikr-and-qasida-on-friday-night-353-w-39th-st-manhattan-8pm/ http://www.yursil.com/blog/2008/03/zikr-and-qasida-on-friday-night-353-w-39th-st-manhattan-8pm/#comments Tue, 18 Mar 2008 01:21:54 +0000 yursil http://www.yursil.com/blog/2008/03/zikr-and-qasida-on-friday-night-353-w-39th-st-manhattan-8pm/ All are invited. Listen for Laillahaillallah and Mustafa with Qasida:

“The Hour will not rise until “Allah, Allah” is no longer said on the earth.”

Through another chain from Anas, Allah be well-pleased with him:

“The Hour will not rise on anyone saying: Allah, Allah.”

Both hadith are narrated in Sahih Muslim, Book of Imaan (66), Tirmidhi and others.

Listen:

Zikr of the Osmanli Naksibendi-Hakkani Order on Ashura

Rough Translation here:

Uways al-Qarani

by Yunus Emre

Urum’da Acem’de a,sïk oldugum
Yemen ellerinde Veysel Karani
Allah’ïn habibi dostum dedigim
Yemen ellerinde Veysel Karani

In Byzantium, in Persia, I have been a wandering minstrel of love.
In the land of Yemen——Uways al-Qarani.
I have said, the beloved of Allah is my friend.
In the land of Yemen——Uways al-Qarani.

Anasïndan destur aldï durmadï
Kabe yollarïnï geçti boyladï
Geldi ol Resul’u evde bulmadï
Yemen ellerinde Veysel Karani

He took permission from his mother; he felt bound to do so.
He traversed the roads going to the Ka`bah.
He came to the Prophet’s house, but didn’t find him there.
In the land of Yemen——Uways al-Qarani.

Peygamber mescitten evine geldi
Veys’in nurunu kapïda gördü
Sordu Fatima’ya “eve kim geldi”
Yemen ellerinde Veysel Karani

The Prophet came home from the mosque;
He saw Uways’s light at the door.
He asked Fatimah, “Who came to the house?”
In the land of Yemen——Uways al-Qarani.

Yunus eydür “gelin biz de varalïm”
Ayagï tozuna yüzler sürelim
Hak nasib eylesin kom,su olalïm
Yemen ellerinde Veysel Karani

Come now, Yunus, and let’s be there!
Let’s rub the dust of his feet on our faces.
May God give us the good fortune to be his neighbors.
In the land of Yemen——Uways al-Qarani.

(The story goes that Uways al-Qarani embraced Islam in Yemen, and greatly desired to travel to Medina to meet Prophet Muhammad, peace and blessings be upon him. But his old mother wanted him to stay home and take care of her. She gave him permission to go on the condition that as soon as he got to the Prophet’s house, he would turn around and come RIGHT BACK without going anyplace else. As the song tells, the Prophet happened to be out when he reached there. But Uways was obedient to the promise he’d made to his mother, so he never did get to meet the Prophet. For his love for the Prophet and his filial piety, he was raised to the same spiritual station as the Sahabah, the Prophet’s Companions. The concept is that he received his initiation into sainthood in a purely spiritual way, without a face-to-face meeting. So when a Sufi receives by the grace of God a spiritual initiation without contact with a shaykh, he is said to be an “Uwaysi.”)

]]> http://www.yursil.com/blog/2007/12/traditional-islamic-song-ilahi-upstate-new-york-dergah/feed/ 4 Abdul Kerim,ilahi,illahi,Islam,music,Nazim,Osmanli,Osmanli Naksibendi,Shaykh,Shaykh Abdul Kerim,Shaykh Nazim,Sheykh Audio of Illahi's Brought to you by the Osmanli Naksibendi-Hakkani Tariqat under the direction of Sheykh Abdul Kerim al-Kibrisi with ijazaat and instruction from Maulana Sheykh Nazim al-Haqqani Audio of Illahi's Brought to you by the Osmanli Naksibendi-Hakkani Tariqat under the direction of Sheykh Abdul Kerim al-Kibrisi with ijazaat and instruction from Maulana Sheykh Nazim al-Haqqani Mind, Body, Soul no http://www.yursil.com/blog/2007/11/nyc-zikr/ http://www.yursil.com/blog/2007/11/nyc-zikr/#comments Thu, 08 Nov 2007 03:26:22 +0000 yursil http://www.yursil.com/blog/2007/11/nyc-zikr/ Audio of Zikr Brought to you by the Osmanli Naksibendi-Hakkani Tariqat
under the direction of Sheykh Abdul Kerim al-Kibrisi
with ijazaat and instruction from Maulana Sheykh Nazim al-Haqqani

Naksibendi Zikr held at 353 W39th St, Manhattan

Beautiful Salawat by Mustafa, begins at 2 minute mark.

Part of the weekly Zikr, the Khatm Khwajagan. In this portion we recite “LaillahaillAllah” while Sheykh Abdul Kerim recites various Salawat (Greetings of Peace and Blessings).

Part of the weekly Zikr, the Khatm Khwajagan.

Welcoming Ramazan the Osmanli Naksibendi way!

First, let us talk accurately about who we are discussing here. Sh Hamza Yusuf lovers, sufi sympathizers, simple fans of Sh Yasir Qadhi or Imam Suhaib Webb are not the problem here, all of these fan groups know too little about the details of their faith to really create any tangible disunity. They may fight on the internet occasionally, but they don’t decide the direction of organizations and content of their classes.

These fans generally aren’t even aware of the issues in question, often resort to one or other approach when presented with a choice. They are content to live on the gray border lines of dispute. Alhamdulillah to them, they deserve respect as well, especially if they are not entering into these topics to avoid disunity. But these ones should also understand that there are differences over real issues and ignoring the problems does not make them go away. Leaving all possible debate and concentrating on the basics is good, as long as it does not cause you to deny the methods of the traditional ways for those who are seeking.

From my limited perspective, the real issue has been between those who announce and have an established traditional Sufi tariqat, a Sheykh, and are learning in the traditional ways, versus actual trained Salafi’s in ideology.

The disunity has largely been originating from the Salafi side, whose fundamental creed is based on their own purification of other misguided groups.

Yahya Birt states accurately

To put it another way. Sufis can’t be expected to endorse a position that would seek to make them agree that tasawwuf is an optional add-on, a bad innovation, or, worse, even a heresy. Rather Sufis would like anti-Sufis to accept that placing tasawwuf at the heart of our religion is a valid interpretive possibility even if they disagree with it.

And then continues on with three issues for resolution of the above:

Three major issues in Sufi-Salafi reconciliation will be (i) the reclassification of some acts as fiqhi differences rather than as matters of basic aqida, as bid`a rather than as shirk, (ii) the recognition that there are primary and secondary issues in credal and legal matters and (iii) that the semantic approach adopted by some scholars of the East provides a means to diffuse differences between Asharis, Maturidis and Atharis over the description of God’s transcendence and immanence.

It is important to note that when reading these three elements, the common pattern is that the Salafi overzealousness is what is being tempered here. On the other hand, real Sufi’s have had no problem uniting with anyone, and I know in my Tariqat, we are very open and frank and enjoy the company of non-Muslims who have sincere hearts.

It is with a conciliatory attitude that Yahya Birt is presenting issue number #1, accepting Tariqat practices as Bida rather than Shirk. MashaAllah. Obviously, we don’t hold any of our practices to be anything but based on the Sunnah, but AllahuAlim. The truth that Yahya is subtly representing here is the reality that Salafi’s cannot unite with those they believe are fundamentally Mushriks, so at least they need to consider Tariqat people as Ahl ul Bida (People of Innovation) in order to work together. The idea here seems to be that some Tariqat people might be willing to be told that their practices are Bida rather than Shirk (still sinful, just less so). The suggestion is if this approach is taken the Salafi’s will have toned their message down, so we may be able to unite.

This is a fundamentally flawed approach as it expects Tariqat people to simply take less abuse for ‘unity’ to occur.

Issue #2 is, in my opinion, is representing the idea that the Salafi’s need to categorize what they feel are the primary and secondary levels of disagreement in matters related to Aqida and Fiqh. This is in order to give them, again, a priority of disagreement. “Fight over only the most important stuff” as it may be.

Again, fundamentally flawed. This conciliatory approach towards abuse is not the right direction for unity. Abuse, whether in the home or classroom, is abuse, and it has to stop.

Issue #3 mentions “to diffuse differences between Asharis, Maturidis and Atharis”. Let us be honest here: there is no huge disagreement between Ashari’s and Mutiridi’s. And Sh Muhummad Yaqubi in the talk ‘Advice to Seekers’ with Sh Hamza Yusuf did not consider Salafi’s to be Athari’s (and indeed, Salafi’s are hardly ever using this term). Can the differences be diffused? Possibly, as long as it is not a part of Salafi creed to consider others as innovators and mushriks, or guilty of ‘all three categories’ of shirk, etc.

Certainly there is no such extreme hostility coming from teachers of Tassawuf. Sheykh Maulana Nazim al-Hakkani has never even mentioned the name of a Salafi in any of his talks. And in general, tariqat people are much more involved and concerned with working on themselves to have that much time complaining about individuals and organizations. While Sh. Gibril Haddad does good work, profiling and attacking other Sheykhs is not the general example of the people of Tareeq.

But indeed, there has been a lot of talk about unity on the American Salafi side. For all of Sh Yasir Qadhi’s efforts, and internet personalities such as Amad, talk of unity has changed little between them and actual Sheykhs and students of Tariqat. People who are teaching or learning in the ways of the self in the manner of the Naksibendi, Shazili, Chishti, Qadiri, Ba Alawi, and other ways still seem to boil the blood of Salafi’s.

Amad, one of the key organizers of muslimmatters.org recently stated his criticisms at Saifuddin taking initiation with our Sheykh the other day:

Pictures of some of what goes on at this ‘dergah’ tell the story; everyone is free to check them out and make up their own mind, as I do not intend to delve into this hornet’s nest.

So Amad and others have a problem with my Flickr picture album, and that is what calls for a hate comments telling people to avoid a “hornet’s nest”. Is this the spirit of unity?

Numerous other incidents have occurred between this blog and anti-Tariqat folks. This blog, like myself, generally just tries to stay on positive topics and occasionally will enter a discussion to defend good people. As some might remember, not so long ago, a small defense of the Hadra created an eruption that everyone who was paying attention could feel the heat from. Accusations of Bida’, Shirk and Kufr are what the Salafi’s always resort to, and Yahya Birt is right, until they can get over that, there will be no real unity.

Unity may be able to exist between non-Tariqat people, who are creating untraditional forms of Tassawuf and joining with the Wahabi’s in that regard. They are free to do so with not one single ounce of complaint from my part. I would only advise them to be careful, as it seems they are not being grounded in the traditional ways of spirituality, and proximity without principles is only a door for assimilation, not appreciation.

Unity should not become its own idol. We need to understand that we are all for uniting with all people of faith, with sincere hearts and humbleness on all our parts. Uniting with enemies of that spirit of friendship is a contradiction, and by no means necessary.

So, the real issues will remain between what Amad has stated are ‘extreme’ Sufi’s (basically anyone who is actually in a Tariqa and a student of the Sufi ways) and Salafi’s. And it has nothing to do with hostility on this Sufi’s part.

Video is cut off. Full audio available here:

Audio

Seyh Effendi is saying that the tradition is rooted in the feelings the Companions had when hearing the Prophet’s (Sallalahu’alaiheewassalam) name. Also Seyh Effendi is also explaning the use of the gesture when dealing with others is still to preserve the Prophet’s (salallahu’alaiheewassalam) station.

From this month’s General Zikr Program. In this portion we recite “Allah Allah” while Sheykh Abdul Kerim recites various Salawat (Greetings of Peace and Blessings).

Wing Leung describes a marginal person as “…one who does not belong. . . . [T]he marginal man…[dwells] at the margin of two cultures and two societies…[and possesses] a marginal mentality…[with its] unresolved identity crises.”

This marginalization of immigrants and specifically South Asians reflects itself in a few ways, some are internal and some external. One obvious and humorous representation of this duality is how the standard dress code at a South Asian Valima (post wedding party) is the very Western suit and tie, while traditional Shalwar Kameez is acceptable only at the wedding itself. This duality is a physical example of the same irrational self-hatred that many South Asians have of their culture and tradition.

The religious South Asians have inherited the Arabization complex, being proud in wearing their Keffiyeh and thobes. While the non-religious South Asians have inherited the Western complex, being proud in the overt sexualization of Bollywood movies and being satisfied with each and every encroaching Western footprint on their culture.

What is clear is that South Asians have been marginalizing their own historical legacy of Islamic spirituality and arts for some time.

The Wahabi/Salafi movement, and the creation of ideologies spawned from it, have only furthered the Arabization, forcing people to choose between Islam and their own culture. The number of anti-cultural movements such as that of Jamaat e Islami (and its offshoots) have all but eliminated the Qawalli, the beautiful Naat, the notoriously complex and enchanting poetry, and the tradition of sending Salaams to the Prophet (Salalalahu’alaiheewassalam) in unison after gathering. In the West these aspects of South Asian tradition are virtually non-existant.

Another manifestation of the marginalization is the rise of a circle of speakers which is distinctly non-Eastern. Today we see crowds of all-generation immigrant Muslims who are standing in line in the cold to listen to speakers who share their faith but not an ounce of their heritage and culture. This is absolutely monumental achievement in one sense, but it is also something that is not safe from all criticism. The one immediate question is: Why is nearly every speaker on Islam in the West a convert or a card carrying member of the Arabized Al-Madinah University ideology?

At a recent Islam in the West symposium held in New Jersey, while the key organizers were South Asian, there was really no hint towards their cultural influence in the art booths, in the music presented on stage, in the food being eaten, or in the clothes being sold. Islam in the West was largely empty of the multicultural ideal of the American promise in the first place. Islam in the West was, for the South Asian attendee, all about showing off how white or black we had become (while staying Muslim).

Other manifestations are extremely evident in second generation youth. They have to do with the humorous routes the youth take towards dealing with “Uncles”, making fun of speech, dress, and politics. South Asians have already dealt with the socially accepted profiling of their profession and accents by non-Muslims in shows like the Simpsons and numerous roles of cab drivers in films and TV. At the same time, South Asians youth have joined in the chorus, producing excellent clips such as an Al-Maghrib skit insulting the intelligence and religious knowledge of those with South Asian accents [link here]. The general idea of most Arabization movements, such as that which is coming from al-Maghrib Institute, is the empowerment of the youth and the targeted striking in the cracks between them and their past.

It is clear when the tradition of Sufism has in itself become marginalized that there is very little needed in terms of additional examples. This is the tradition of grounded Islamic spirituality which brought large numbers of South Asians into Islam in the first place, and it is largely unknown to today’s second-generation youth. In fact, it is now largely considered a reprehensible innovation by most American Muslims. There is no better example of self-hatred or ignorance of South Asian culture and faith than the fact that the children proclaim their fathers as the ultimate sinners: Mushriks.

South Asian Muslims are shockingly unaware of huge characters in their own history. Even amongst the circles of so-called “traditionalists,” one finds a reprehensible dearth of information about the South Asian contribution to the preservation of Islam. While one may understand that the Wahhabi project is fundamentally against the mere mention of the great Sufi saints of India, it is curious that institutions that I have deep respect for speak little of the history of Islam in South Asia. While such circles will literally go to China to find knowledge, as seen with the recent infatuation with Haji Nooruddin, they literally fly over India when talking about Muslim history. Thus, the rich tapestry woven by the Mughal Empire, as well as the deep roots sown by the Sufi saints, as well as the Ulema, in India, are totally forgotten. Indeed, this lack of mention seems to imply that South Asia has no contribution to Islam; a grave misconception.

Islam in India has been a dynamic force since it arrived into the Subcontinent. While Muhammad bin Qasim first brought Islam militarily, it was the Sufis who spread Islam in India. Richard Eaton, a leading scholar on conversion to Islam in South Asia, states in his book “The Rise of Islam and the Bengal Frontier,” that the traditional theories of Islam being spread by (a) the sword, (b) an egalitarian ideal, (c) social pressure, and (d) power center, are not viable. He states instead that Islam was spread by groups of Sufis who mixed with farming peasants who tended the land for their Mughal “zamindars.” (Link to book). These seeds led to the rise of some of the greatest scholarship seen in the history of Islam, as well as a deep spirituality.

One of the great saints of India who is never mentioned today, even amongst the traditionalists, is Sheykh Ali Hujweri (QaddasAllahu Sirruhu), who is buried in Lahore. Lovingly known as Data Ganjbaksh by South Asians, he wrote the first book in Sufism in Farsi, “Kashful Mahjub,” the Unveiling of the Hidden. Within this book, he addresses some of the most contentious issues of Sufism, including Fana and Baqaa. Within the book, he also argues for a deep orthodoxy to counter the rife Hinduism around him. Sheykh Ali Hujweri’s book was an immense contribution to the corpus of Sufi texts, and much of South Asia became Muslim at his hands.

Another spiritual sage, Khwaja Muinuddin Chishti (Q.S.), the founder of the Chishti Tariqat, was from India. Chishtiyya is one of the four major Tariqats of the world, with Qadiriyya, Naqshbandiyya, and Shadhiliyya. Upon his entrance to India, Khwaja Muinuddin stayed at the tomb of Sheykh Ali Hujweri for two weeks to seek permission to spread Islam to India. Before leaving the tomb, he proclaimed,

“Ganj Bakhsh-e faiz-e aalam, mazhar-e Nur-i Khuda
Naqisaan ra pir-e kaamil, kaamilaan ra rahnuma”

meaning

” Ganj Bakhsh is a manifestation of the Light of God for the people
A perfect guide unto the imperfect ones and a guide unto the perfect ones”

Khwaja Muinuddin spread Islam in the town of Ajmer and elsewhere, and he was known for his patronage of the poor. One of his greatest strengths was his ability to draw from the native Hindu culture and appeal to the non-believers in their own terms. Indeed, the Chishti Tariqa is noted for taking the musical forms of the Indian raga and Islamicizing it into Qawwali, in order to appeal to the native population.

And how can we speak of India without mentioning the Eminent Saint, Imam Rabbani, also known as Sheykh Ahmed Sirhindi. He was deeply involved in the politics of the region, and helped to free Islam of the innovations of false Sufism. Additionally, he wrote extensively on deep spiritual issues, such as the difference between Wahadat al-Wujud and Wahdat al-Shuhud. His work was to free Tasawwuf of the Biddat that it had become rife with. Additionally, he used his influence to help the Mughal Emperors to practice Islam correctly in the region. His work Maktubat is one of the most amazing texts of Fiqh, Shariat, Haqiqat, and Tasawwuf written in the history of Islam. Indeed, most scholars see him as the Mujaddid of his century.

When all this and more is missing from the culture of first generation Muslims, what are we expecting from the second generation? Whats clear is that South Asians have taken a turn towards the Arab, and are seeking to erase the past and join the ranks of Egypt, Syria, Morocco and others states who long ago embraced a continued Arabization. There seems to be a wealth of spiritual knowledge and artisitic accomplishment which has been, for far too long, locked up in the cage of the South Asian inferiority complex. While numerous efforts are underway in bringing various pieces of Arabic literature and tradition into the West, nothing is being done to represent this slowly forgotten segment of Islamic culture.

It is clear that American Islam, like the South Asian Muslim, is heading down a direct path of forced Arabization, and this is a tragic fate due to the irresponsibility and intellectual subordination of Muslim organizations, immigrant Muslims, and South Asian Muslims in general.

(continued with: Wahabi Arabic Hegemony and the Andalusian Ideal)

]]> http://www.yursil.com/blog/2007/06/spiritual-music-illahi-effendim/feed/ 1 Abdul Kerim,illahi,music,Nazim,Osmanli,Osmanli Naksibendi,Shaykh,Shaykh Abdul Kerim,Shaykh Nazim,Sheykh,Sheykh Abdul Kerim,Sheykh Nazim Audio of Illahi's Brought to you by the Osmanli Naksibendi-Hakkani Tariqat under the direction of Sheykh Abdul Kerim al-Kibrisi with ijazaat and instruction from Maulana Sheykh Nazim al-Haqqani Audio of Illahi's Brought to you by the Osmanli Naksibendi-Hakkani Tariqat under the direction of Sheykh Abdul Kerim al-Kibrisi with ijazaat and instruction from Maulana Sheykh Nazim al-Haqqani Mind, Body, Soul no http://www.yursil.com/blog/2007/06/illahi-ahir-zaman/ http://www.yursil.com/blog/2007/06/illahi-ahir-zaman/#comments Wed, 20 Jun 2007 18:08:21 +0000 yursil http://www.yursil.com/blog/2007/06/illahi-ahir-zaman/ Audio of Illahi’s Brought to you by the Osmanli Naksibendi-Hakkani Tariqat
under the direction of Sheykh Abdul Kerim al-Kibrisi
with ijazaat and instruction from Maulana Sheykh Nazim al-Haqqani

]]> http://www.yursil.com/blog/2007/06/illahi-ahir-zaman/feed/ 2 Abdul Kerim,illahi,Nazim,Osmanli,Osmanli Naksibendi,Shaykh,Shaykh Abdul Kerim,Shaykh Nazim,Sheykh,Sheykh Abdul Kerim,Sheykh Nazim Audio of Illahi's Brought to you by the Osmanli Naksibendi-Hakkani Tariqat under the direction of Sheykh Abdul Kerim al-Kibrisi with ijazaat and instruction from Maulana Sheykh Nazim al-Haqqani Audio of Illahi's Brought to you by the Osmanli Naksibendi-Hakkani Tariqat under the direction of Sheykh Abdul Kerim al-Kibrisi with ijazaat and instruction from Maulana Sheykh Nazim al-Haqqani Mind, Body, Soul no http://www.yursil.com/blog/2007/06/allahallah-spiritual-chanting-of-the-osmanli-naksibendi-sufi-order/ http://www.yursil.com/blog/2007/06/allahallah-spiritual-chanting-of-the-osmanli-naksibendi-sufi-order/#comments Mon, 04 Jun 2007 23:03:49 +0000 yursil http://www.yursil.com/blog/2007/06/allahallah-spiritual-chanting-of-the-osmanli-naksibendi-sufi-order/

Mustafa led zikr this week, very MashaAllah. Salawat begins at 1 minutes : 30 seconds.

Please make dua for long and healthy life for our Sheykh and Grandshaykh.

Mustafa led zikr this week, very MashaAllah. Salawat begins at 2 minutes : 45 seconds.

Please make dua for long and healthy life for our Sheykh and Grandshaykh.