Speech in the Al Isra’ wal Mi’raj Asy Syarif Cel­e­bra­tions 1434H /​2013: Love & Irtibat


This topic answers the ques­tions by many peo­ple around us, such as:
• Who are Muhib­bin and who are Kar­i­hin?
• Is the love for Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam based on feel­ings or Aqi­dah?
• Can a Mus­lim who is com­mit­ted to his Final Risalah be excluded from the oblig­a­tion to Irt­ibat with his per­son Solawat­ul­lahi ‘Alaih when he loves and yearns for him Sol­lal­lahu ‘Alaihi Wasal­lam, cries when men­tion­ing his name or plen­ti­fully recit­ing Salawat upon him Solawat­ul­lahi ‘Alaih?
• Does lov­ing Rasu­l­ul­lah and Jihad with words in the bat­tle­field of the mind to defend his noble A’tab mean that a Mus­lim does not have to Irt­ibat with his per­son Sol­lal­lahu ‘Alaihi Wasal­lam?
• What is the descrip­tion of the love that has been taught by Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam and that presents the per­son with the Muham­madi gift of his Wilayah Al Kami­lah [Com­plete Governance]?

The iden­tity of Muhib­bin and the works of Karihin

Yes, every Mus­lim loves Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam, but not every Mus­lim is among the assem­bly of Muhib­bin. “Ma’rifatul Mu’min bi Nabiyyih” describes about the assem­bly of Muhib­bin, that there is a fac­tion among the Mus­lims who are enthu­si­as­tic in their love for him Sol­lal­lahu ‘Alaihi Wasal­lam, yearn­ing for him and being pas­sion­ate for him. They weigh this love with their adher­ence to the tol­er­ant Sun­nah and the noble Sirah. The Muhib­bin strive to travel to visit his bur­ial ground or to reside in his Mad­i­nah to be in his neigh­bour­hood. Thus this is how the Muhib­bin are differentiated.

On the other hand, “Ma’rifatul Mu’min bi Nabiyyih” also tells us that there is an assem­blage among the Mus­lims who oppose Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam, but they per­ceive them­selves as Muhib­bin. Rather, they have fell vic­tims to the unjust and dark accu­sa­tion. This is shown through their words and actions. Thus through words, they issue state­ments that depre­ci­ate the value of the Syakhs [per­son] and Syakhsiyah [per­son­al­ity] of Al Habib Al Musthafa Sol­lal­lahu ‘Alaihi Wasal­lam. Through actions, their aim is to remove Al Musthafa Solawat­ul­lahi ‘Alaih from the Wij­dan of his indi­vid­u­als and the Wujud of his Ummah. They claimed a false­hood that after his depar­ture Solawat­ul­lahi ‘Alaih, his roles in the lives of Mus­lims have ended and that Irt­ibat with his per­son is apos­tasy, con­trary to the authen­tic texts about the oblig­a­tion to Irt­ibat with his per­son Solawat­ul­lahi ‘Alaih.

Estab­lish­ing an ever­last­ing spir­i­tual con­nec­tion with Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam

An ever­last­ing spir­i­tual con­nec­tion between a Mus­lim with Sayyidul Basyar Solawat­ul­lahi ‘Alaih can be estab­lished only through Irt­ibat. After Irt­ibat, his Tak­win Al Muham­madi returns to him. Only then, he is able to build him­self, unify his fam­ily, insti­tute the build­ing of his com­mu­nity and gather his dis­united Ummah within the fab­ric of a sin­gle body. So does love based on feel­ings do not reform the griev­ous sit­u­a­tion of the Ummah and its humans? Yes, love for Rasu­l­ul­lah Solawat­ul­lahi ‘Alaih that is deeply-​rooted in the heart of a per­son who acknowl­edges his great value and hon­ourable mat­ter is indeed a blessed love that returns him with good­ness. How­ever, the sake of uni­ver­sal good­ness neces­si­tates him to com­plete his Masirah [jour­ney] by tran­sit­ing from his love for Rasu­l­ul­lah that is based on feel­ings to his Irt­ibat that is based on Aqi­dah, such that he estab­lishes an ever­last­ing con­nec­tion with him and returns good­ness to the exis­tence of all Mus­lims. By com­plet­ing his Masirah through his Irt­ibat with the per­son of Sayyidul Basyar Solawat­ul­lahi ‘Alaih, his human Tak­win [self-​formation] changes into Tak­win Al Muhammadi.

Essence of Irtibat

The first book of Al Wat­siqah Al Baidha’ is a con­cept to be applied with clear prac­tices. Only then, those who read it deserve to be described as “Minal Mu’minin Rijal…” As for those who merely stud­ies the con­cept of the first book of Al Wat­siqah Al Baidha’ and only uses its expres­sions, terms, ideas, expla­na­tion and knowl­edge with­out tak­ing its med­i­cine and ful­fill­ing his Tak­win Al Muham­madi, he is a big liar because he says what he does not do. Here, we present four points about the essence of Irtibat:

1. The first book of Al Wat­siqah Al Baidha’ explains clearly about the griev­ous sit­u­a­tion that the dis­ease began on the day when major­ity of the peo­ple of Tauhid aban­doned their Irt­ibat with the per­son of Sayyidul Basyar Solawat­ul­lahi ‘Alaih, and thus los­ing their Tak­win Al Muhammadi.

2. As Sul­tan Ad Dan­darawi exclaimed his Soi­hah Nida’ to request every indi­vid­ual amongst the peo­ple of Tauhid to be a Muham­madi in self-​formation. There­fore, the Soi­hah Nida’ is not intended for one to merely be con­vinced with it and then repeat­ing it with­out prac­tic­ing him­self to achieve Tak­win Al Muhammadi.

3. Irt­ibat is a por­tion of the Aqi­dah. “Ma’rifatul ‘Abdi bi Rabbih”explains that one of the por­tions for the human Nafs is Al Inniyah [faith], and its prin­ci­ple is I’tiqad [prin­ci­ple of faith]. Allah Sub­hanahu wa Ta’ala has also spec­i­fied it to be the house of Aqi­dah for all mankind. We also know that the Aqi­dah in Al Inniyah has four com­part­ments. The sec­ond one is Az Za’amah, and its I’tiqad is Al Intima’. This human I’tiqad is inter­preted through his say­ings and actions in the form of human con­nec­tions. There­fore, the I’tiqad of a Mus­lim with Az Za’amah Al Muham­madiyah Al Jami’ah [the Uni­fy­ing Muham­madi Guar­an­tee] is indeed a por­tion of his Aqi­dah, and it is inter­preted in the form of an ever­last­ing con­nec­tion of the Wij­dan with An Nabi Solawat­ul­lahi ‘Alaih that is not cut off even dur­ing his death.

4. Irt­ibat is a con­di­tion for Inti­sab into the assem­bly of Al Usrah Al Dan­daraweyah because Sayyidi Muham­mad As Sul­tan ‘Alaihi Minal­lahir Rid­hwan has made Irt­ibat Iman and Intima’ with the per­son of Sayyidul Basyar Solawat­ul­lahi ‘Alaih as a con­di­tion for any­one to assem­ble into his ranks. This means that a per­son who Inti­sab into the ranks of Al Usrah Al Dan­daraweyah and pro­claim the Soi­hah Nida’ with­out Irt­ibat with the per­son with Sayyidul Basyar Solawat­ul­lahi ‘Alaih, the con­di­tion for his exis­tence within the ranks is missing.


Tak­win Al Muham­madi is the iden­tity of Al Usrah Al Dan­daraweyah. Al Wat­siqah Al Baidha’ clar­i­fies that when­ever a Mus­lim who is a Dan­darawi in model and a Muham­madi in self-​formation declares the Soi­hah, “Allahu Akbar Nah­nul Muham­madiyuna Wa Lil­lahil Hamd”, with clearly defined words, he is indeed express­ing the iden­tity for the assem­bly of Al Usrah Al Dan­daraweyah.
Thus this Soi­hah that is pro­claimed by the chil­dren of Al Usrah Al Dan­daraweyah is not merely words, but it answers ques­tions about who we are. Indeed, this Soi­hah says that we are the ones who Irt­ibat with the per­son of Sayyidul Basyar Solawat­ul­lahi ‘Alaih, so that he becomes the source for the direct­ing of our I’tiqad, the des­ti­na­tion for the direc­tion of our I’qal, the one who moulds the prac­tices for the ele­ments of our selves, the one who fab­ri­cates the inter­ac­tions for the visual pro­jec­tions of our per­son­al­i­ties, the one who defines the pur­suit of our wills, the one who pro­pels the abil­ity of our willpow­ers, the Sayyid for the capac­ity of our Wij­dan and the Za’im for the dis­tance of our Wujud, Solawat­ul­lahi ‘Alaih.

There­fore, the Soi­hah expresses the iden­tity for an Insan Dan­darawi. If he does not ful­fill his Tak­win Al Muham­madi, he is shak­ing one of the four con­sti­tu­tional traits of Al Usrah Al Dan­daraweyah and he is dis­play­ing to peo­ple around us that our iden­tity is a beau­ti­ful idea but not a true reality.

أَقُولُ قَوْلِي هَذَا وَأَسْتَغْفِرُ اللهَ الْعَظِيمَ لِي وَلَكُمْ. وَالسَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ

This speech was addressed by Al-​Amir Hashem ibn Al-​Fadl ibn Al-​Abbas El Dan­darawy, Sumuwwul Amir of the Tribes and Familes of Al Usrah Al Dan­daraweyah and Head of the Inter­na­tional Dan­dara Cul­tural Cen­tres. To under­stand more about the two roles of Rasu­l­ul­lah ‘alaihi Solawat­ul­lah, Al Irt­ibat and Al Usrah Al Dan­daraweyah, please click here to read Trans­la­tion of Al Wat­siqah Al Baidha’ For­ma­tion and Model © 2013

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