Introducing Allah’s Messenger is Na’t

وَرَفَعۡنَا لَكَ ذِكۡرَكَ

“And We exalted for you your remembrance.” (94:4)

I extend my heartiest felicitations to all of you on the establishment of Na’t Research Center at Minhaj University Lahore to achieve the objective of establishing this prestigious university. Highly pleasing and elevating is the beautiful manner this seat of learning is prospering, blossoming, flourishing and making advancement in diverse fields of knowledge and enlightenment, producing erudite crops of productive, proactive and dynamic youths decked with the jewels of noble character and qualities of head and heart. This gives me immense pleasure that the students of this enlightening institution are being provided with such scholarly milieu as to dive deep into the ocean of Prophetic love and acquisition of pious life conduct of the beloved Messenger of Allah. This reminds me of Allama Iqbal’s ecstatic vision of character development through the process of seeking knowledge. He said:

The dazzling Western thought has failed to dazzle me
The dust of Najaf and Madina lightens my eyes’ lenses

While the Western thought is considered the fountainhead of modern thought and erudition, we consistently endeavour to attain it but find ourselves in the era of sufferings, trials and ordeals. So we must not lose sight of Iqbal’s vision dipped in Prophetic love and immersed in divine excellences. We are in dire need of harmonizing the new modern mind of younger generations with the Prophetic thought and mind-set and with the Prophet’s ideology and philosophy of life. We need to strengthen our intellectual, scientific, ideological and philosophical relationship with the beloved Messenger of Allah. However, this relation cannot reach its apex unless an inner-conscious, perspicacious, emotional, spiritual and love relation with the Messenger of Allah is not established. Iqbal briefly put it in this couplet:

Reach Mustafa, for he is all Din
If you reach him not, all is Bu Lahb’s vein

Din lies at the doorsteps of Mustafa. Din cannot be acquired without approaching his sacred threshold. He is the incarnation of exaltation, purity and heavenly beauty. If we remember him, keep him in our thoughts and feelings and breathe him in all the time we too become exalted, pious, pure and charming due to his largess, bounty, mercy and love for his slaves. We can rise to that enviable status by remembering him in four ways: by pronouncing and spreading his godly virtues, portraying and demonstrating his holy features, narrating and sharing his blessed qualities and attributes and following and practising his noble manners. We need to permeate the enormous dimensions of heart with his miracles, sublime excellences and exalted majesty and embed the alluring and virtuous features of his divine humanity on the clean slate of our souls. We need to strive for aromatizing our innermost consciousness with the holy fragrance of his inner and outer beauty, his excellent morality, his exposures and exhibitions of effulgent holy self, his refined and divinely cleaned practices and noble manners. We should make his heavenly ascendancies and transcendental contacts, communications and dealings the discourse and frequent talk of our life. Formal or informal, serious engagements or casual activities, professional or non-professional conversation and exchange of views, our tongues and throats must be illumined with fairy lights of his sweet and soothing talks and narrations, reflecting his picturesque novelties of life situations. Ponder, whether this discourse relates to the magnificence of the Beloved Messenger of Allah, his exalted and extoled station, his veneration, dignity and ascension or pertains to his alluring expressions and captivating morals, when you put all these talks and discourses together, that is Na’t of the Allah’s beloved Messenger.

An entrancing example of the passion called Prophetic love:

What is Na’t?

A student enters Minhaj University which is running 12 faculties, 36 departments and 180 programs—fast expanding—every new day bringing about a new department. A new Research Center—Hassan b. Sabit Na’t Research Center—has come into existence. The student approaches the VC and submits to become a philosopher and the VC sends him to the department of Religion and Philosophy. He joins the department, specializes and becomes a philosopher. Another student desirous to become a scientist joins the department of chemistry, specializes and becomes a scientist. Yet another wants to join the botany department and becomes a botany specialist doing his PhD in the subject. In like manner, the students come and join the departments of their interest and become economists, jurists, lawyers qualifying all the required degrees and programs and join the mainstream of life playing their role in the enhancement of society and the system around. Those fond of political science, study in the respective department and grow into experts, become politicians and political leaders. The lovers of Farabi or Bu Ali Seena follow the disciplines of their liking and grow into the professionals they aspire to become.

Then there comes a dervish, a lover of the exalted Prophet possessing an affiliation to his blessed threshold, allured by the beauty of the curly-tresses of the Messenger of Allah. Enthused with the sentiment to sacrifice even his life for the beloved Prophet, lost in the deep spiritual notes of فِدَاكَ أَبِي وَأُمِّي—“my father and mother be sacrificed for you” he submits: Introduce me to my beloved Prophet. Which department of the university should I approach? He fondly asks: “How was my beloved Mustafa? How beautiful curly hair he had and how would he disperse and toss his entrancing stresses, captivating the hearts of his love-conquered Companions? How attractive features, charismatic attributes and delighting manners he possessed and how would the embodiment of love and mercy enter the hearts? How would he walk, stroll and perambulate and how would he smile? How pleasing would he speak and open his heavenly lips to talk, spreading fragrance around? How he used to show his tolerance and mercy in the environment choked with wrongs, offending behaviours and infringing interactions? How calming and comforting was his appearance, divine colour and illumining teeth? How would he stand and stay in prayer? What happened to the world when he would walk or stop and sit and shower his blessings even on his rivals and adversaries? Which department is there in the university where I would be able to learn the Prophet’s reverence and proprieties of love, humbleness and devotion? Where would I be able to acquire his gnosis, awareness of his holy station and recognize him and get a feel of belonging to his blessed footwear, submitting to him my humble salutations and greeting: یا نبی سلام علیک؟ What that department is called? Replying to all his rapturous enquiries, Dr Hussain Mohiuddin Qadri has set up this Hassan b. Sabit Research Institute. Hats off to him and his team!

And now the question: What is Na’t?

Na’t is an introduction to the beloved Mustafa.

One day, the Holy Prophet asked his Companions: من انا — who am I?

According to al-Muttalib b. Abi Wada‘a, the Prophet stood on the pulpit and said: ‘Who am I?’ They said: ‘You are Allah’s Messenger. Peace be upon you!’ He said: ‘I am Muhammad, the son of Abd Allah b. Abd al-Muttalib. Allah created the creatures, so He put me among the best of them…..( al-Tirmidhi al-Sunan, 3532)

That is Na’t of the beloved Messenger of Allah! Who is he is Na’t! How is he is Na’t! Since when he is blessing the entire universe with his love and mercy is Na’t! How beautiful is Mustafa—is Na’t! How captivating and mesmerizing is the personage Mustafa—is Na’t! How magnetic and spellbinding he is—is Na’t! The moon wanes seeing him—is the Na’t of Mustafa!

Let us take up the Quran. Allah Almighty has stated in Sura al-An’am:

وَ لَا رَطْبٍ وَّ لَا یَابِسٍ اِلَّا فِیْ كِتٰبٍ مُّبِیْنٍ۝۵۹

There is not a grain in the folds of the earth’s darkness, nor anything green or dry but (has been recorded) in the enlightening Book. (6:59)

This is not possible that you do not find a thing whether wet or dry in the Quran. Our subject is Na’t of the exalted Messenger of Allah. How is it possible that you do not find it in the Quran? Sa‘d b. Hisham b. ‘Amir asked Aisha (May Allah be pleased with her): O Mother of the Believers! Tell me about the morals and the character of Allah’s Messenger. Sayyida Aisha replied: Don’t you read the Quran? Sa‘d b. Hisham b. ‘Amir said: Yes. Upon this Sayyida Aisha said:

فَإِنَّ خُلُقَ نَبِيِّ اللهِ كَانَ الْقُرْآنَ.

The character of Allah’s Prophet was the Quran.

(Muslim al-Sahih, 746)

If you want to know his morals, start reading the Quran. So the Quran is the excellent morality of our beloved Mustafa. Allah Most High has described his blessed attributes, divine character traits, attractive features and noble manners in the holy Quran. His station and stature are explicated in the Quran. All about him is enshrined in the Quran. And Allah Most Exalted has described in His divine style what Na’t is. See the Quran: When Allah Most Benevolent calls him: “Ta-Ha, (O My Esteemed Beloved!) We have not revealed the Quran to you that you land in distress”—then what else Na’t is! Allah, the Lord of the Creation calls him: “Ya-Sin, by the Quran, full of wisdom, you are indeed one of the Messengers, on the straight path;” so what else Na’t is! Then Allah the Creator calls his beloved, saying:

یٰۤاَیُّهَا الْمُزَّمِّلُۙ۝۱ قُمِ الَّیْلَ اِلَّا قَلِیْلًاۙ۝۲ نِّصْفَهٗۤ اَوِ انْقُصْ مِنْهُ قَلِیْلًاۙ۝۳ اَوْ زِدْ عَلَیْهِ وَ رَتِّلِ الْقُرْاٰنَ تَرْتِیْلًاؕ۝۴

O mantled (Beloved!) Rise and stand (in Prayer) at night but (for) a short while, Half the night or decrease it a little, Or increase a little more to it. And recite the Quran with most pleasant pauses.

That is an evident Na’t revealed to the Beloved Messenger by Allah. Allah loved His beloved Messenger in the mantled state and He called him by the same attribute: O mantled (Beloved!)! What a Na’t! The Lord of the Creation further revealed:

یٰۤاَیُّهَا الْمُدَّثِّرُۙ۝۱ قُمْ فَاَنْذِرْ۪ۙ۝۲ وَ رَبَّكَ فَكَبِّرْ۪ۙ۝۳

O enwrapped (Beloved!) Rise and give warning (to the people). And glorify the Greatness (and Majesty) of your Lord.

Rising, giving warning to the unbelievers and glorifying the Beloved Lord’s greatness is a superb divine Na’t. Then see the holy verse:

فَبِمَا رَحۡمَةٖ مِّنَ ٱللَّهِ لِنتَ لَهُمۡۖ وَلَوۡ كُنتَ فَظًّا غَلِيظَ ٱلۡقَلۡبِ لَٱنفَضُّواْ مِنۡ حَوۡلِكَۖ

O My Esteemed Beloved!) What a mercy of Allah that you are lenient with them! Had you been stern and hard-hearted, people would have deserted, scattering away from around you.

What a Na’t of the beloved Messenger by His Lord! Almighty Allah swore to the star and revealed:

وَ النَّجْمِ اِذَا هَوٰیۙ۝۱

By (Muhammad), the bright star when (he ascended during the Ascension Night in the twinkling of an eye and) descended.

Seeing the star coming and going, his eye neither inclined aside nor overstepped the limit; (it gazed in ecstasy at Whom it was to gaze). What an eye, what a glance and what a sight! Is it not Na’t?

لَعَمۡرُكَ

(O Glorious Beloved!) By your (sacred) life!

This swearing to the beloved’s sacred life is a Na’t divine!

Introduction of the Messenger of Allah is Na’t.

Allah Almighty has a system and a law that we need to ponder. Allah had revealed an introduction of His beloved Messenger Muhammad in the old scriptures revealed to the preceding Prophets as evidenced in the Quran. Whether Torah, Injeel, Zubur or other God-sent scriptures, Allah introduced His beloved Messenger in all these revealed Words of His. Introduction to the Prophet is Na’t. Take up any of these scriptures or revealed books and see how Allah has introduced the Holy Prophet. He has nowhere introduced him as a military general or a billionaire, an orator of renown, a great scholar, a sovereign authority, a powerful figure, a man of outstanding intelligence, a great demagogue—none of these positions were ever mentioned. Almighty Allah gave to the bygone people an introduction of His esteemed beloved to imbue in their hearts his vehement love: he said to them: My beloved is a mantled Messenger, a paragon of beauty, benevolence and mercy personified, the origin of aesthetics—all these were the aspects of his self, which means that Na’t is getting connected with his person first and with his traits and attributes later.

Then Almighty Allah decreed:

ٱلَّذِينَ يَتَّبِعُونَ ٱلرَّسُولَ ٱلنَّبِيَّ ٱلۡأُمِّيَّ ٱلَّذِي يَجِدُونَهُۥ مَكۡتُوبًا عِندَهُمۡ فِي ٱلتَّوۡرَىٰةِ وَٱلۡإِنجِيلِ

(They are the people) who follow the Messenger, the Prophet (titled as) al-Ummi (who imparts to the people from Allah the news of the unseen and knowledge and secrets of socio-economic disciplines of life without himself being taught by any human in the world); whose (eminent attributes and exquisite powers) these people find written in the Torah and the Injil (Gospel).

The people of the Book are referred here. They are the ones who follow the Prophet titled as Ummi, and mention those of his attributes that they find in their heavenly scriptures. Then see the Barnabas Injeel. Barnabas said when the Holy Prophet would be raised with the Almighty Allah’s stamp in hand, he would put together all the peoples of the world. He will be their savior, guide, protector, benefactor and the source of love and mercy for all those who would bow down before him.

Suleiman’s beloved

In Torah chapter 18-20, the Prophet Sulaimon describes the Holy Prophet’s introduction and declares his love for him. Addressing his sons, he says: “Hear me, let me make you recognize my beloved so that the coming generations should not make any mistake.” They asked as to what is that. “Listen! My beloved is full of light! (Suleiman’s introduction of the beloved), of a fair bright brunette complexion; he is chief of thousands; wears black hair with his moonlike face. A pine like youth; sweet throat; Muhammad here and Muhammad there! He is my beloved and my intimate friend.”

Good news in the book Habakkuk:

(The Book of Habakkuk is the eighth book of the 12 minor prophets of the Bible. It is attributed to the prophet Habakkuk, and was probably composed in the late 7th century BC. Of the three chapters in the book, the first two are a dialogue between Yahweh and the prophet.)

“Brief: He is so beautiful that his awe will spread over the skies. The earth will be permeated with his praise. When he will have a walk on the earth, it will shudder and shiver. When he will look at the hill, it will crush to pieces. When he will pass by the hillocks would bend and submit their salutations.”

Hassan b. Thabit (May Allah be pleased with him).

The method of the Quran is that it gives the message according to the requirement or the need of the hour. Islam replies to the unbelievers according to their capacity in every era and the merit possessed by the inhabitants. The Prophets of the era and their followers are endowed with compatible human resources. In the days of ignorance, public speaking was in vogue and their speeches were characterized by the use of stock phrases that would chiefly appeal to the emotions. The poets were even more popular. The poetic gatherings were organized which people used to enjoy. Galas, festivals, fairs and exhibitions would be arranged and celebrated. The great poets were appreciated and admired. The Prophet said: Certain types of poetry are such that have magic effect while certain poetic verses are wisdom-laden and are rich in intellectual contents.

According to the mother of the believers, Sayyada Aisha (may Allah be pleased with her), the Prophet called for Hassan b. Thabit one day. Ibn Abi Dunia reported: O chief of the poets! Come, the enemies of Islam are blaming. Stand here and retaliate. The Mother of the believers, Sayyida Aisha al-ßiddiqa (may Allah be pleased with her) narrates:

Allah’s Messenger used to install a pulpit for Hassan in the mosque, on which he would stand to recite his Na’t poetry and hymn of Allah’s Messenger, defending him against the unbelievers.

The Holy Prophet would repeatedly call Hassan to the mosque and bring him a pulpit in order to recite his Na’t poetry in his honour and reject and rebut the disbelievers’ allegations. Sayyida Aisha also states that whenever Hassan recited his poems, the Holy Prophet would express his pleasure, saying:

إِنَّ اللهَ يُؤَيِّدُ حَسَّانَ بِرُوحِ الْقُدُسِ، مَا يُفَاخِرُ أَوْ يُنَافِحُ عَنْ رَسُولِ الله

‘Surely, Allah will support Hassan with the Holy Spirit, as long as he glorifies and defends Allah’s Messenger.’

The Mother of the believers, Sayyida Aisha al-ßiddiqa also narrates that the Holy Prophet said to Hassan:

The Holy Spirit will not cease to support you, as long as you defend Allah and His Messenger… Hassan has ridiculed the unbelievers and this way he consoled (the Muslims) and has restored himself to calmness.

Hassan read the following lines of poetry:

You ridiculed Muhammad, so I returned it to you on his behalf and with Allah be the recompense for that.

You ridiculed Muhammad, a righteous devotee, Allah’s Messenger, whose nature is fidelity.

So let my father and grandfather and my honour (and everything) be a shield to defend the honour of Muhammad and his Prophetic glory.

Hassan b. Thabit asked Abu Hurayra, ‘I implore you by Allah, have you heard the Prophet say:

يَا حَسَّانُ! أَجِبْ عَنْ رَسُوْلِ اﷲِ ﷺ، اَللَّهُمَّ أَيِّدْهُ بِرُوحِ الْقُدُسِ

O Hassan! Respond on behalf of Allah’s Messenger. O Allah, assist him with the Holy Spirit’?

Abu Hurayra replied, ‘Yes, I have heard the Holy Prophet say this.’

Al-Bara’ b. Azib narrates that the Prophet said the following to Hassan:

اهْجُهُمْ أَوْ قَالَ: هَاجِهِمْ وَجِبْرِيلُ مَعَكَ

(O Hassan) scorn the polytheists through satiric poetry and Jibril is with you (in the venture).

Allah Almighty alone knows how long Hassan used to continue to recite poetry in the Prophet’s honour whilst in the Prophet’s company.

The mother of the believers, Aisha said: We would always find a pulpit; one was for the Prophet and the other was for Hassan to recite his poetry against the unbelievers.

The Prophet ordained: Hassan! Stand on this pulpit and condemn the one who is denigrating me. Hassan do you know you are not alone; Allah has sent your companion; Jibrael is helping you. Till the time you will be fighting back and condemning the unbelievers, Jibrael will be helping you.

Hassan b. Thabit enjoyed such a respect for his Na’t poetry that the mother of believers Sayyada Aisha changed her stance about him and forgave him his view about the Ifk incident. She said: I saw Hassan again back to Medina and reciting Na’t of the Holy Prophet; she forgot the ill-feeling against him and revered him as the ardent lover of the Prophet—glorifying the Prophet and defence of his glory.

Ka’b b. Zuhayr

Muhammad b. Ishaq narrates: Ka‘b b. Zuhayr b. Abi Salma arrived in Medina as a fugitive and stayed with a person he knew from the tribe of Juhayna. At the time of the fajr prayer, they took him to the Holy Prophet a. After offering the ritual prayer with the noble Companions, someone informed him that the Holy Prophet a was sitting over there (in the mosque). So Ka‘b went and sat in front of the Messenger of Allah and put his hands into the blessed hands of the Holy Prophet a and said, ‘O Messenger of Allah, indeed Ka‘b b. Zuhayr has come to you seeking repentance. If I call him before you, will you forgive him?’ The Holy Prophet a said, ‘Yes.’ Hearing this, he told the Holy Prophet that he was in fact Ka‘b b. Zuhayr. Suddenly, a man from the An|ar rose up and said, ‘O Messenger of Allah, give me permission to cut off the head of this enemy?’ The Holy Prophet a replied, ‘Leave him be, no doubt he is seeking forgiveness for his (past) state and has escaped to be here.’ Then, he (Ka‘b) recited the poem Banat Su‘ad:

Su‘ad is gone, and today my heart is love-lorn
Enthralled, put in chain, no blood wit coming to unrein.

In this poem, he also recited:

I have been informed a bounty has been placed on me
Clemency from the Messenger of Allah is expected

Then he continued, saying:

The Messenger is a light that illuminates
An Indian blade, a sword of Allah, drawn

Ibn Qani‘ al-Baghdadi (d. 351 ah) narrates that when Ka‘b recited this poem, the most gracious Prophet gifted him his cloak:

The most honoured Prophet covered him with a cloak of his. Later, Mu‘awiya purchased it from his son for an amount of money. This is the cloak the caliph dons on the days of ‘id.

It is established from this hadith that to listen to a poet and to offer him a gift is a Sunna of the Prophet, and that is the Na’t sublime.

Two Na’t concepts

There are two Na’t concepts. Glorification of the Prophet is Na’t and the defence of Prophet’s glory too is Na’t. His veneration as well as defending and protecting the Prophet’s honour is Na’t. Explicating the Prophet’s reverence is Na’t and shielding his reverence is also Na’t. Honouring him is Na’t and guarding the glory of the posterity of his family and generations of his successors too is Na’t. His defence and consistently and steadfastly rebutting and condemning and rebuking his adversaries too is Na’t.

Ka‘b b. Zuhayr was reciting his Na’t and the Prophet called people to come and listen to what he was saying.

“Indeed the exalted Prophet is that light from whence we get the naked shining sword.”

Then K‘ab b. Malik came and said: We presented ourselves to the personage who is eliminating darknesses with the light of Almighty Allah. He is the Messenger of Allah and introduces us to Allah and establishes and strengthens it.

Who were the Companions? They were those who loved him more than themselves and everything in the world. They would see, meet and stay with him, deck their utterances with the Prophet’s attributes, qualities, station and status. Allah blessed them and declared their deeds pleasing and worth His reward and pleasure. First they became his lovers; whatever status they attained transpired later. The hadith experts were first his lovers; the exegetes too first felt the love-throb in their breasts and started interpreting the Word of God later. Similarly the researchers, the commanders, the Caliphs, the jurists and all other professionals rose to their expertise because they were the Prophet’s lovers first. Ask Abdullah ibn Abbas, Ka’b bin Malik, and the mother of the believers how deeply the slaves of the Prophet would love him and intensely aspire to remain in his blessed company.

The mother of the believers Sayyada Aisha has also expressed his deep love for the beloved Messenger of Allah in her fervent aesthetic style of Na’t poetry:

لَنَا شَمسٌ وَّ لِلآ فَاقِ شَمسٌ
وَشَمسِی خَیرُ مِن شَمسِ السَّماَءِ
فَاِنَّ الشَّمسَ تَطلَعُ بَعدَ فَجرٍ
وَ شَمسِي طَالِعُ بَعدَ العِشَاءِ

There is a sun for us and a sun for the whole world,
And our sun is far better than the sun in the sky;
The sun of the world rises after morning dawn,
And my sun rises after Isha, the night fall.

Na’t by the non-Muslim Poets

Glory is what even the adversaries recognize. Na’t is not only what the Companions only recognized, expressed and praised. But the unbelievers too recognized and called him Sadiq and Amin, revered him and accepted his judgments. There are a number of non-Muslims who created Na’t poetry. Some of them include Maharaja Kashan Parsad Shad, Sarwar JahanAbadi, Jagan Nath Azad, Firaq Gorakhpuri, Munshi Shankar Lal Saqi, Hari Chand Akhtar, Kanwar Muhinder Singh Baidi, Arsh Malsiani besides several others. Munshi Shankar Lal born in 1820, was fully charged with ardent love of the Messenger of Allah. He wrote Na’t poetry unabated. He composed N’at poetry like:

I could not visit the Prophet’s Mausoleum in life,
My soul will remain perturbed in the next world even in Paradise
I create Na’t poetry but feel ashamed,
For what will be my position among his poets?

Maharaja Kashan Parsad Shad who took deep interest in religion of Islam and Sufism, published the collection of his Na’ts entitled “Hadiya-e-Parshad”. He felt sincere and intense love for the Messenger of Allah and wrote:

Believer or non-believer, I don’t know;
But I am the slave of the Sovereign of Madina.
I am his true lover, least interested in Paradise;
I am fond of him since the Creation dawned.

Dillu Ram Kausari was another great Na’t poet who felt infinite love for the holy Prophet and whom the renowned saint Syad Jama’at Ali Shah awarded the title of “Hassan-ul-Hind” in 1931, he created superb Na’t poetry. He writes:

Hell called me considering me Hindu,
When I got near, it could not burn me;
Amazed, said: why my fire is forbidden
And my flames are prohibited to scald you?
Who are you, your name and religion?
I’m surprised, the torment hasn’t touched you!
Nothing to be astonished, I replied,
Aren’t you aware of my Truth-conscious heart?
Hindu I am! But the ‘poet of Muhammad’ too!
So your flames couldn’t near me!
I’m Dillu Ram, poetic name Kausari,
What else? I have shared with you all!

Raghopri Sahai Firaq Gorakhpuri son of Munshi Gorakh Parshad too created Na’t poetry of great literary quality. He writes:

His rays of light cannot be computed,
Nor is the path of mercy blocked;
Do you know Muhammad’s station?
That’s infinite, not confined to Muslim Umma alone.

Muhandar Singh Baidi is known for his multi-dimensional literary personality. He earned laurals as a Na’t poet and is famous for his oft-quoted verse:

The gnosis of Muhammad is completed as the Messenger,
The servitude of Allah is the followership of Muhammad.
Falling in love makes one helpless, restless,
Muslims alone don’t have monopoly on Muhammad.

The entire life of Shaykh-ul-Islam revolves round these two points. Glorification of Allah’s Messenger and the defence of his glory—Muhammad’s Na’t—the Prophet’s love and the sword of Ali. Embracing the lover of the beloved Messenger and raising the sword against his enemy. This is the message of Minhaj-ul-Quran International. If one achieves the gnosis of Muhammad he triumphs. Congratulations for the Hassan bin Sabit Na’t Research Center. May Allah enable us to take forward to younger generations the love of the Beloved Messenger of Allah!