Before they attacked Seyh Abdul Kerim Kibrisi, people in Michigan (I have their IP addresses and it goes to Fenton, Michigan), posted the following video. Fenton, Michigan just happens to be the HQ of Naqshbandi Haqqani in Michigan.
So, “some people” in Fenton, MI hacked Sheykh Maulana Nazim’s website saltanat.org and put the following video up. The video was put up 3 weeks ago (you can confirm this by going to youtube).
Livestream confirmed the hack.
Two days later Hisham Kabbani released a talk calling Nabil and Riham “Abu Lahab and Umm Lahab in Cyprus” (referring to the people depicted in this video, who are very close to Maulana in the household) … One day later they called Seyh Abdul Kerim and his wife “Abu Lahab and Umm Lahab in New York”.
Now they complain on sufilive.com (click on broadcast video) of saltanat.org (which is executed in part by Nabil and Riham, but under Sheykh Maulana Nazim’s direct authority).
This video was cross posted into facebook groups, yahoo groups and mailing lists.
Lesson is: if your Sheykh teaches you the manners of calling people Abu Lahab and Umm Lahab, the murids will certainly learn from you.
Notice the similar verbage of “conscience”, “pills”, and “drugs” to the attack on Seyh Abdul Kerim.
One murid of Sheykh Maulana Nazim writes a refutation of Hisham Kabbani’s words
You can find the full refutation here:
http://defendingthetruth.wordpress.com/
If you are truly an Aalim, kindly respond to the following refutations. Since you like Arabic so much, let me borrow a phrase from Imam al-Ghazali and call this the Tahafut al-Kabbani.
(1) You said in your talk: “That’s why it is very important to know that a representative always has to keep the highest respect for his Sheykh to give a good reputation for his Sheykh through his actions. Not to give a bad reputation for his Sheykh through his bad actions!”
O Hisham Kabbani! Do you have a memory? Do you have a sense of history? Wallahi, there is not a single man who walks and breathes on the face of this earth who has done more damage, more disgrace, and more shamefulness to the name of Sultan al-Awliya than you. No Naqshbandi Haqqani can walk into any masjid in America because of you. No Naqshbandi Haqqani can show their face at ISNA Conference because of you. You are meeting with the biggest Sheytans, Dick Cheney and George Bush. Okay, even if you are saying that you have to meet them, you did not refute them! You did not rebuke them for killing Muslims in Afghanistan! You did not rebuke them for killing Muslims in Iraq! You just smile and take Happy Ramadan pictures with them. Now, in the U.K., you are making the Sufi Muslim Council which is stepping on the toes of the work that Muslims have done for decades in that country. In the Arab countries, people are taking you for a joke.
- Ottoman Naqshbandi Devotional Sobriety – http://bit.ly/RwC1a #
- One could do a long case study on what happens to Salafis when they get involved in phd programs. #
Other Naqshbandi’s ventured to defend the vocal dhikr against critics. We recall that the seventeenth-century Medinese Sheykh Ibrahim al-Kurani entered into an argument about this issue with a prominent Ottoman visitor known for his opposition to music and vocal dhikr ceremonies (probably the Kadizadeli leader Mehmed Vani Effendi). Kurani also produced two treatise in defense of the vocal method, the Nash al-zahr fi’l -dhikr bi’l-jahr and the Ithaf al-munib al-awwah bi-fadl al-jahr bi-dhikr Allah. In the Ithaf, written in response to the Transoxanian foes of vocal recollection, he marshaled numerous Quranic verses and Prophet traditions to prove that this method was licit. Moreover, Kurani made the point that Shaafis – most of his own disciples- held the vocal dhikr superior. For followers of this legal school, vocal rather than silent dhikr was the “original” method and indeed a “key to the religion” of Islam.
In Damascus the prolific scholar Abd al-Ghani al-Nabulusi took up the issue of music in his Idah al-dalalat fi sama al-alat – according to a recent study also in response to critics associated with the Kadizadeli movement. In the Idah, Nabulusi pointed out that all singing and musical accompaniment, whether by Sufis or other Muslims, was licit, if only by special dispensation. Music was prohibited only when it positively distracted listeners from the recollection of God or from the observance of religious duties. Finally a student of Kurani by the name of Ibn al-Mimi held that the silent method of recollection undeniably superior and the one that Naqshbandi’s specifically adopted; yet in view of the high emotions that apparently continued to surround controversies about the dhikr, and perhaps because of the insistence or audacity of the opposition, Ibn al-Mimi too found it necessary to challenge the opponents of vocal dhikr. In a treatise devoted to the Naqshbandi Way, he insisted that those who called for eliminating the vocal method were nothing but “ossified”, “ignorant”, “pigheaded”. [37]
[37] Ibn al-Mimi, Nazm al-sumut, 8b
ref: Le Gall, Dina (2005). A Culture of Sufism – Naqshbandis in the Ottoman World – 1450-1700. SUNY Press
Rather, it went to the very heart of the unique Naqshbandi way of seeking God – what the manuals called, after Abd al Khaliq Ghujduvani (ks), khalvat dar anjuman, that is “solitude within society” or seeking God while immersed in society. Naqshbandis taught that mastering the interiorized techniques of silent dhikr, muraqaba, rabita, ideally to the point of turning them into a ‘natural disposition,’ would enable practitioners to embark on seeking God continuously, inconspicuously, and in the thick of society, without any need for ascetic withdrawal from the world or for the extroverted and inferior rituals of other Sufis. A “solitude within society” of sorts was, of course, the common reality for Ottoman Sufis of diverse affiliations, who pursued their devotional regimens while living among the larger community, raising families, and being engaged in gainful occupations. But Naqshbandis made of the continuous seeking of God “within society” a deliberate and superior endeavor. Moreover, they claimed that unlike other Sufi ways, with their potentially distracting devotional practices, the Naqshbandi way provided the uniquely sober and interiorized techniques that made this endeavor feasible and effective.
ref: Le Gall, Dina (2005). A Culture of Sufism – Naqshbandis in the Ottoman World – 1450-1700. SUNY Press
the truth on 
m.a.kidwai,CME/IND.RLY.(retd.) on 
