Topic: Report on Nazim al-Qubrusi and Hisham Kabbani

[alurdumaaniyy]

Bismi-llâhi rRaHmâni rRaHîm
WalHamdu lillâhi Rabbi l^âlamîn
waççalâtu wassalâmu ^alŕ khayri lkhalqi 'ajma^în.

WHO ARE NAZIM AL-QUBRUSI AND HISHAM KABBANI?

Let us start with an extract from Hisham Kabbani’s book ‘The Naqshbandi Sufi Way’, pages 375 and 376. He describes his master Nazim in the following terms: “He is a miracle of God’s miracles, walking on earth and soaring in the heavens. He is a secret of God’s Secrets, appearing in His Divinity and existing in His Existence. He is the owner of the throne of guidance...” Whoever has learned will know how to classify this statement.

Nazim is the disciple of a man called ^Abdullâh Faiz ad-Daghestani, himself denounced for his inventions. That person claimed to have left Daghestan when the Russian took Sheikh Shâmil (rahimahu-llâh) as a prisoner. This is an interesting detail, for Sheikh Shâmil had made Arabic the official administrative language over all the area he controlled. It would not have been possible without a good number of people mastering this language. People of religion were of course the first ones to be expected to have such a knowledge. AdDaghestani  could not read or write and his Arabic was so poor that he needed an interpreter, who was Nazim in some instances. The conclusion is that he was quite far from being an Islamic scholar. The philosophical knowledge he seemed to have is a good indicator that he did not inherit his doctrine from an Islamic source.

Nazim al-Qubrusi himself is a Turk from Cyprus who studied chemical engineering at the university of Istanbul in the forties. This means he can read Latin alphabet and we know also that  he addresses his audience in English, Turkish or Arabic. He is reported to have had some political ambition in his native island, but it has not worked very well and his old age - he was born in 1922 – seems to have destroyed any chance he ever had of becoming for Northern Cyprus what archbishop Makarios was for the Greek side. This failure is certainly one of the reasons of the hostility he sometimes expresses towards Muslims, whom he calls then ‘Eastern people’.

When adDaghestani died al-Qubrusi assumed the leadership of the movement, against the will of another disciple, Sheikh Hussayn of Syria, who eventually conceded for fear of a disastrous split. He seems to have already established two successors, as he himself said when questioned about it: “There is Sheikh Adnan from Lebanon and Sheikh Hisham, my son-in-law, the brother of Sheikh Adnan Kabbani. They are the successors” (page 1 of the booklet called ‘The fruit of real belief and perfect practising is peace’).  Nazim’s rival, does not seem to consider that this decision was part of their agreement when he accepted to recognise the authority of al-Qubrusi.

Hisham Kabbani is becoming more and more important. He seems now to be the real source of power within the movement. He has to crush the opposition of those who would have liked to be linked directly to Nazim, as it happened in London in particular. Ex-Nazimites talk of him as a very clever type of bully who will not have anybody standing in his way. His personality is very different from his master’s: he does not have his charm and gentle manners. A good number of murids simply cannot get along with him. The major difference between al-Qubrusi and his successor is that the latter writes. He has published books which we quote in this work. Our sources indicated that he was the source of much of the slander and libel thrown at  opponents.

The strength of Nazim’s link  with his followers seems to come mainly from the rumours people spread around him, describing him as a leader of scholars and a saint of many karâmât . So far, everything that has been reported could be explained differently. We were told, for instance, that he looks into the eyes of some people, and it is enough for them to convert. He is said to show some knowledge of future events, something he shares with mediums. Some people have had strong hallucinations or emotional reactions in their first encounter with him; others appear completely immune to it. One of my friends had such an experience and followed him for some time, nothing of the kind happened to me when I shook his hand in Birmingham in Bowyer’s road Mosque.

Nazim is not a horrible old man whose wickedness appears obvious to anyone looking at him. He does not bully people into becoming his disciples, it would not succeed very well and violence is rather used against disgruntled dissidents and opponents. Al-Qubrusi looks like a sweet elder with a gentle face and a beard that symbolises all the wisdom they believe him to have. He has good manners  on the whole and shows great patience in front of the enthusiasm and intrusiveness of his admirers. It was reported to us that when he gets really angry with someone, he has the very useful ability of switching immediately to a totally different mood to welcome other people.

More coming soon, 'in shâ'a-llâh.

[alurdumaaniyy]

Pythagoras is the first famous Greek philosopher to have clearly organised his teaching into esoteric (internal/secret) and exoteric (external/public) branches. Much later on, the Neoplatonists made a synthesis of Plato, Pythagoras and other Greek philosophers’ teaching with Egyptian, Persian and Hindu traditions. This Neoplatonic ideology is still the most influential among pseudo Sufis and the presence of its tenets is often what gives them away. The rest of the time, their common vocabulary and persistent links are enough to point to their real nature.

When they feels exposed Nazimis will throw labels such as “masons” at others but the rest of the time, they do not make much of an effort to hide their links with western esoteric groups, the latter being more than happy to add so-called “Sufis” to the list of their friends: it reinforces their delusion to be within what they call: “the Tradition”.

An example of this cosy relation is illustrated in a dialogue between James Moore and Jim Gomez  The dialogue is filled with famous names of the western esoteric/pseudo Sufi society. They said:
“And so I really put this question to you out of respect for your scholarship, fastidiousness and so forth. Is it your position - and you have made these contacts and have inquired - that the enneagram probably has its antecedents, peculiarly, in the Sufi tradition? I ask again with some background. I knew very well Seyyed Hossein Nasr, Annemarie Schimmel, these people. And I have also heard refrain from Idris Shah, who I very much associate with the Naqshibandi Sufis. At the same time, at this conference we have had people who say they see the sources of Gurdjieff's teaching in the Christian Fathers, in the work of Mouravieff, for example.”
…
James Moore: Now, is it your position or is it not that the enneagram is peculiarly owed to an Islamic-Sufi tradition?
Jim Gomez: Yes. But. I'll give that a 'but' because the way I am understanding it at the moment is that it is Pythagorean in origin, and goes back to at least the Pythagoreans.
Before Pythagoras, who was a very interesting figure, we have no real history because Pythagoras was at the 'cusp' of our Western World and its history. Before that, we have only mythology … (note - as Guenon points out, even when we do have more ancient records or annals, such as ancient astrological readings in China, for example, which should be accepted as 'scientific', even then scientists and historians still tend to refer to these periods as 'legendary' - for a more lucid account of this idea, see R. Guenon, The Crisis of the Modern World, ch. 1) …
…
the interesting idea that Laleh Bakhtiar has talked to me about, is how the Islamic world 'incorporated' ideas from, say, the Platonic tradition.
…
This image is a picture of another Sufi Shaykh - Shaykh Nazim ( Maulana Sheik Nazim Al Haqqani Naqshibandiya). He is the 40th Master of the Kwajagan (Masters of Wisdom) Golden Chain. And this is a picture of him when he was 40. Now he is very old, he is 91 or 90 I believe.”
 Then these gentlemen put a photograph of Nazim, finely-worked as usual, all centred around the eyes, the whole face doing its best to look both benevolent and profound. A young man asked me recently how could such a kind and gentle looking old man be so evil; I would say that in general, forgeries look better than the real thing. Some of the people mentioned in this dialogue, such as Seyyed Hossein Nasr , Gurdjieff and René Guenon, have nurtured through their books a new generation of enthusiasts who were bound to fall for pseudo Sufis such as al-Qubrusi.

[alurdumaaniyy]

In his interview with ‘phenomeNEWS’ Hisham Kabbani said: “Enlightened masters in all countries are preparing their followers with limited power because there is not permission to reveal and use miraculous power. Sufism from its beginning was supported by the miraculous power of its saints but that miraculous power is not allowed to be used now. Pir Vilayat Inayat Khan is not using it, but is using the ordinary way to teach. They are not going into a higher level of consciousness because if they go to a higher level... ohhh, that would bring confusion to this world, and there is no permission to use such power until the proper time. ”*

Pir Vilayat Inayat Khan was the son of Inayat Khan**   who was one of the many gurus from the Indian subcontinent who came to the West to find keen listeners, thirsty for an oriental flavoured philosophy. His doctrine is a typical case of pseudo Sufism, the kind which is much valued in Western esoteric and occult circles. He is one of the first to have understood that modern times made it possible to preach openly what had before been spread secretly, giving up any pretence to respect orthodoxy.

These are some of his statements:
“There is One God, the Eternal, the Only Being; none exists save He. The god of the Sufi is the God of every creed, and the God of all… He sees his God in the sun, in the fire, in the idol which diverse sects worship…
“There is One Holy Book, the sacred manuscript of nature, the only scripture which can enlighten the reader…The Sufi has all ages respected all such books, and has traced in the Vedanta, Zendavesta, Kabala, Bible, Qur’an, and all other sacred scriptures, the same truth which he reads in the incorruptible manuscript of nature, the only Holy Book…
“…the Sufi concerns himself little with the name of the religion or the place of worship.All places are sacred enough for his worship, and all religious convey to him the religion of his soul. ‘I saw Thee in the sacred Ka’ba and in the temple of the idol also Thee I saw.’…
“There is One Brotherhood, the human brotherhood which unites the children of earth indiscriminately in the Fatherhood of God… ”***

Dr H.J. Witteveen  reported that Inayat Khan said: “In this stage the Sufi hears through the ears of God, sees through the eyes of God, works with the hands of God; then his thought is the thought of God and his feeling is the feeling of God. For him there is no longer that difference which  a worshipper makes between himself and God”

We shall see later in this work how this doctrine, which is so similar to Nazim and H. Kabbani’s beliefs, is incompatible with Islam and at odds with the teaching of the great masters of Sufism. The only serious difference between the Nazimite leadership and Inayat Khan is that the former are still concerned with appearing orthodox to the Sunni public.
Inayat Khan founded his personal pseudo Sufi order called the “Sufi Order International”. His son Pir Vilayat Inayat Khan succeeded him (this is the person H. Kabbani refers to) and the organisation is now in the hands of the founder’s grandson: Pir Zia Inayat Khan.

The link between them is so strong that on his first visit to the United States, Nazim visited  Pir Vilayat Khan at his New York spiritual centre. An event they publicise on H. Kabbani's site, with a photograph to prove it .

*The  article appeared in the spiritual magazine phenomeNEWS: “Interview with Shaikh Hicham Kabani.” It was still on the Nazimite site in Rabî^u l’Awwal 1424 (May 2003).
**1882-1927.
***From “The Message Volumes of Hazrat Inayat Khan, VOLUME I: The Way of Illumination”. Could still be found in  Rabî^u l’Awwal 1424 (May 2003) on  his followers'  site with this misleading title: "Ten Sufi Thoughts".

[alurdumaaniyy]

I cannot put the 101 pages of my report on this forum but I am giving you the index of this work and I will then post on this thread the ones you wish to read. I can also send you the whole report in a word document format, as an attachment, for free. The index has hyperlinks taking you straight to whatever chapter you wish to read and back, so that you do not feel you have to read  101 pages of bad English. You can use it then as a bank of information.

Here is the index:
1*    Foreword
2*    Who are Nazim and Hisham Kabbani?
3*    The sources of information
4*    Imposture
5*   The status of Nazim
6*   The Naqshbandi chain revised by Nazimites
7*   The double language on ^Aqîdah and Sharî^ah
8*   Surfing on the Internet
9*   A new Nazim in the making: Zainul Abedin Kazmi
10* Their evading ploys
ESOTERISM AND THE OCCULT
11* The bâtiniyy (or esoteric) system
   Historical background
The Nazimite sect
12* Revealing Friends
Pythagoras, Neoplatonists, occultists and Sufi claimants: links
   The case of Gurdjieff
Links with Perennialists in particular
Inayat Khan
   The case of Stephen Turoff
RELIGION AS AN OUTER SHELL
13* Their problems with knowledge and ^ulamâ’
   Their debasement of formal knowledge
   Their ignorance of spiritual knowledge
Dazzling as part of their strategy
14* Their treatment of  ‘Abű  Hanîfah (radiya-llâhu ^anh)
PERSONALITY CULT
15* Their belief concerning his power
16* The alleged spiritual rank of al-Qubrusi
17* Their need to increase the prestige of Nazim
18* Their exaggeration concerning Sufism and the status of the sheikh
19* Their idea of sainthood or wilâyah
THE “MURÎDS”
20* The licentious behaviour caused by their ideology
21* Slander and violence
   Blatant lies
   Physical pressure
TRIFLING WITH ARTICLES OF FAITH
22* About our master ^Îsŕ (^alayhi ssalâm)
23* About the Mehdi
24* Their attitude with non-Muslim Westerners and Muslims
   In general
   Their claim that actually, Muslims are idol worshippers
25* What do they call ‘kâfir’ or ‘believer’?
26* Their belief that all religions are right and lead to salvation
   A useless exercise
27* Their trifling with Hell
28* They pray for dead kuffâr
29* Their taste for predictions
30* Emotional manipulation and the alleged picture of the Prophet (^alayhi ssalâtu wassalâm)
31* Their beliefs about the Prophet (‘Allâhumma salli wasallim   ^alayh)
32* Their debasement of prophets (^alayhimu ssalâm)
   Their belief that prophets can be rebellious, idolaters and great sinners
   Their belief that prophethood is by progress, not by divine election
33* Their debasement of angels
34* Their debasement of our master ^Umar (radiya-llâhu ^anhu wajazâhu khayrâ)
35* Their belief on death
36* The tales about the Preserved Tablet (allawhu lmahfűz)
37* Their debasing Allâh’s promise of reward
VIOLATIONS OF TAWHÎD
38* Their lack of knowledge of Allâh’s attributes
39* Their bid^ahs concerning the reality of Allâh    
40* Their belief in creation by emanation or ’inbi^âth
41* Their belief that Allâh is in space
42* Their setting analogies and resemblance between man and Allâh ta^âlŕ
   Their belief that man is in the image of God
   Their belief that God is like His creatures
43* Their belief in alHulűl or divine incarnation
44* Their belief in wahdatu lwujűd or pantheism
   Their endorsement of alHallâj
   The Islamic position concerning wahdatu lwujűd
The Nazimite endorsement of pantheism
45* Their justification of what contradicts revelation
ODDNESS IN FIQH & OTHER PECULIARITIES
46* Their attitude towards Wahhabism
47* Their idea of responsibility
Women not responsible?
What about the innocent?
48* Music
49* Meat
50* Shaking women’s hands
51* Other peculiar inventions or bid^ahs
   Eight hours worshiping
Compulsory retreat
Strange ideas about sainthood
Visiting saints claimed to be wâjib
Anger!
And he called Allâh “proud”
Have they put marriage before tawhîd?
Warning to angry women
Did he say “dragons”?
No surgery for the murîds
Will everybody look like Nazim?

CONCLUSION
Glossary
Bibliography
Contact

Remember: spreading information about them is what they dread most. So far it has pushed them to slander, to use physical violence et to threaten me with death, so it is most important to spread that which they fear so much

[alurdumaaniyy]

Some of their books show they believe that the only reality is God, that creation happened by emanation (’inbi^âth), that this emanation is still part of Him, that it is Him beyond appearances and that all will reintegrate in what they call ‘His essence’. They believe that by finding one’s essence, ones finds God in oneself and that the presence of God is more strongly manifest in some individuals like prophets and saints. They think human attributes are an imperfect manifestation of the divine attributes and that when a person reaches sainthood, these attributes become divine again.

The earliest evidence of this belief is to be found in Hinduism (or in its Aryan origin), from which it moved gradually into late Greek/Hellenistic philosophy, then in Ismaili Shiism, pseudo Sufism and Western esoteric orders such as the Rosicrucians. If the religion chosen by Allâh for His creatures was such, He would have sent us to these people so as to learn from them, not to take Islam to them. There is no trace of such a doctrine in the Holy Qur’ân, in reliable Hadîth, nor in the teachings of real Sufis.

Those beliefs we expose are unequally shared by Nazimites. One must not forget that they are imparted gradually to murîds.

[alurdumaaniyy]

Allâh said what means: “He does not beget, nor is He begotten”
(al’Ikhlâs 112:3)


The first evidence I found of that teaching was from Hisham Kabbani, relating one of adDaghestani’s so-called spiritual experiences  and quoting from him these words*: “I was enjoying that passing so much because I was going back to my origin, which made me comprehend the secret of the Qur’anic verse, ‘to God we belong and to Him is our return’  (2:156)”. No real Sufi would give such an interpretation for this ‘âyah. Allâh is not our origin, we do not come from Him, He created us and this revealed text simply means, “...to Him we will give accounts”.

Page 363 of the same book, I found adDaghestani quoted again, saying: “Because that Divine Essence is the source of all created being...» This kind of idea produced in a number of religions the belief that God gives birth to children, that is to say, takes out of Himself beings which they claim to be divine in some cases, human in others**.

*Pages 357 and 358 of the ill-named ‘Naqshbandi Sufi Way’.
**One could also mention the common belief in so-called “half gods” such as Hercules and others.

[Ismatudeen]

I have never read so much information about Nazim Qubrusli and his followers, it will be very useful.  I will make sure I use a lot of it when I warn people against their deviant group.

[alurdumaaniyy]

When Junayd (raDiya-llâhu ^anh) was asked about tawHîd he said it is “…to reject the belief He might have opponents, equals or anything comparable, without making analogies, looking for modalities, visualising (taçwîr: picturing) or believing in similarities…”*

Nazim said: “But most people don’t even know about these Mercy, Beauty, Wisdom and Power Oceans, as these Oceans are well hidden inside their own beings. And the Sons of Adam have Will Oceans also, and whoever discovers those Oceans says to a thing “be”, and it is.” .**

He said too: “What is the great secret within man that he must discover to attain this rank? It is to understand that you are a manifestation of one of our Lord’s endless Divine Attributes. Each person manifests a distinct attribute, no matter how many billions of people appear and disappear from this earth, each one manifests a unique aspect of the Divine Reality. Each Divine Attribute is distinct, and when fully unveiled, equally divine.”***  Allâh has no aspects.

He said: “Our Grandsheykh was speaking about Awliya: “Who are saints?” They have attributes of Allah almighty” ****.

What is extraordinary is that their followers believe that these statements are fine because that is "sufism". By Allâh could they not find somebody to tell them what Sufism is really about?

More coming soon on this very topic, 'in shâ'a-llâh.

-------------------------------------

*The “Risâlah” of Imâm alQushayriyy, chapter concerning the beliefs of Sufis and matters about the fundamentals of religion.
**‘Mercy Oceans: Endless Horizons’ page 3.
*** From ‘Mercy Oceans’ Rising Sun’, page 21.
**** From ‘Mercy Oceans’, page 53.

[alurdumaaniyy]

The apprentice is doing his utmost to surpass his master.

Hisham Kabbani, joined his master when he wrote: “God is going to dress his saints, and to dress the Prophet (s) from His attributes and from His lights in order to take everyone from miseries and sins to the highest levels in the hereafter”*. The same author falsely attributes similar words to Yűsuf alHamadâniyy**.

Page 98 of ‘The Naqshbandi Sufi Way’, H. Kabbani claims that Bayâzid said: “I divorced the lowerworld three times in order that I would not have to return to it and I moved to my Lord alone... This opened to me a vision that I was no longer in existence and I vanished completely from myself into Him. He brought up all that I had divorced before in front of me, dressed me with light and with His attributes”. Page 271 of the same book, he claims that ^Abdullâh adDihlawiyy said: “The Divine Mind is the mind which knows its way to its goal without a mediator...»

I expected them to try and justify this belief by using the Hadîth in which it is said that Allâh created ’Âdam (^alayhi ssalâm) according to his image; that is to say: according to the image God always knew of the first man, even before his creation. Allâh has no image that anything could resemble, human or not. Indeed Mr H. Kabbani could not resist the temptation, so he wrote in one of his many spurious stories:

'We angels have been created out of divine light, and we have been greatly honored! Yet we both admire and pity you, human beings, because you have been created in God's image. Haven't you heard the saying of the Prophet: 'God created Adam after his likeness'? We understand this to mean that human beings have been elevated to a rank where He honored them by allowing them to reflect His image. This honor has raised human beings to a very high level. That is why God said in the Holy Koran: 'Verily We have honored human beings, and We have carried them over the earth and over the sea' (17:70). These two bodies, earth and the ocean, here represent the external knowledge and the internal."***

This belief is of pagan philosophical origin, accepted by Jews and introduced by them in their book of Genesis, then taken on by Christians when they developed the concept of trinity. Notice the capital ‘H’ used for “His”. I have seen others translating this Hadîth, using also a capital ‘H’ for “His”, trying to induce in the inexperienced reader the belief that Allâh has an image manifested by man.

AlKalâbâdhiyy  (raHimahu-llâh) said: “Sufis state together that … He is not a body, a ghost, an image (çűrah)”****, etc.

*Page 23 of ‘Mercy Oceans’ Secrets of the Heart’.
** Page 116 of ‘The (so-called) Naqshbandi Sufi Way’.
***From the book “Angels Unveiled” , M. H. Kabbani. This particular excerpt was downloaded from their self proclaimed naqshbandi site in Rabî^u l’Awwal 1424 (May 2003).
****In his reference book: “atTa^arruf liMadhhabi ‘Ahli tTaçawwuf”, in the chapter concerning the Sufi position on TawHîd.

[alurdumaaniyy]

AlBukhâriyy transmitted that our mother ^Â’ishah (radiya-llâhu ^anhâ) said: “... and the hand of the Messenger of Allâh (salla-llâhu ^alayhi wasallam) never touched the hand of a woman who was not his”, and the Prophet (^alayhi ssalâtu wassalâm) said what means: “I do not shake hands with women”*1.

Nazim’s shaking women’s hands and letting them kiss his has continuously  been reported to me by Nazimites or former nazimtes, up to this year 1424. It has been a cause of embarrassment for some of them while others have come with silly excuses which showed they had been taught very little fiqh, if any. As usual they also bring in the so-called spiritual knowledge of the Sufi master which they claim allows Nazim to know the Sharî^ah and even obscure fatwas.

One of the very recent past leaders of the Shâdhili Tarîqah in Morocco, sheikh ^Abdul^Azîz alGummâriyy*2 (rahimahu-llâh), wrote forty eight pages to denounce people who dared to allow shaking the hand of stranger*3 (‘ajnabiyyât) women, under the title: “Vehement Refutation Against Those Who Permit Shaking The Hands Of Women”*4, at the request of  sheikh MuHammad ibn alFâTimiyy ibn alHâjj asSalamiyy.

Sheikh ^Abdul^Azîz alGummâriyy wrote: “Know, august brother, that shaking the hand of a stranger woman is harâm, no Muslim may commit it. It is an abhorrent sin in our Sharî^ah and it is bad for a believer to commit it. To say otherwise is repugnant and a fallacy…*5”

“Ibn Hajar alMakkiyy, in his book “azZawâjir ^an Iqtirâfi lKabâ’ir” counted the touching of stranger women among the great sins. This is what is correct and the ruling which one has the duty to apply as far as shaking the hand of a stranger woman is concerned, or touching her otherwise.
As for a person who would not count the preliminaries of fornication among great sins, he would be in grave error. He would contradict the reliable texts on this topic, such as the Hadîth of Ma^qil ibn Yassâr (raDiya-llâhu ta^âlŕ ^anh) who quoted the Prophet (peace be upon him) saying (what means): “It would be better for one of you to stab himself with an iron needle rather than touch a woman he is not allowed (to lay his hand on)”, as reported by aTTabarâniyy in his great Mu^jam and alBayhaqiyy in “ashShu^ab.*6”

“MuHammad ibn Naçr asSamarqandiyy (who is one of the imams of tafsîr) gave a good explanation in his book “attanbîh” of Allâh’s words: “walâ taqrabu lfawâHisha mâ Zahara minhâ wamâ baTan”*7, saying: ‘i.e. great sins and this is fornication (zinâ) and what is hidden is kissing and touching. All of it is zinâ, as in the tradition which says that hands commit zinâ and eyes commit sinâ*8…”

“Because of that you will not find any scholar within the schools (madhâhib) whose methods are applied in Islamic land, who would allow touching a stranger woman or laying one’s hands directly on any part of her body, even without lust.*9”

Sheikh ^Abdul^Azîz alGummâriyy gave abundant evidence from Hadîth in his work and made it clear that the prohibition was not a ruling applied only to the Prophet (çalla-llâhu ^alayhi wasallam), but a general rule for all and that touching did mean shaking hands, among others.

Some Nazimites have come up with a fatwa allowing very old men unable of lust to have such contacts with stranger women. Let them check; ‘in shâ’a-llâh they will find out that Nazim has been doing this from the very beginning of his religious career. Are they now going to look for a fatwa allowing men in their fifties to indulge in this custom? The next thing would be to use Hadîth texts and give them meanings not to be found there. Who is going to do this one? After all, it has been done before. Followers of Nazim, save yourselves and return to Qur’ân and Sunnah.

*1 Transmitted also by ’AHmad, anNasâ’iyy, Ibn Mâjah and atTirmidhiyy and classified as çaHîH.
*2 This is sheikh ^Abdul^Azîz ibn MuHammad ibn açcidîq alGhummâriyy, of the town of Tangiers in northern Morocco, undisputed scholar in the science of  Hadîth.
*3 Stranger (‘ajnabiyy) refers in fiqh to any person of the other gender one could marry with if there is no legal impediment at the time. The opposite of a stranger is a maHram, i.e. a person you may not marry with under any circumstance.
*4 In Arabic: “Shaddu lWaT’ati ^Alŕ Man ‘Ajâza MuçâfaHata lMar’ah”, completed in MuHarram 1407 and printed in Tangiers.
*5 Pages 2 and 3.
*6 Pages 8 and 9.
*7 Meaning : « Do not come close to obscene acts, neither what is apparent, nor what is hidden ».
*8 Page 9.
*9 Page 24.