Ṭarīqa ʿAliyya Qādiriyya

Kasnazaniyya

Ṭarīqa is the spiritual side of Islam. It is the way that links the Muslim spiritually to the spirit of the

Prophet (prayer and peace be upon him) and ultimately to the Greatest Spirit, Allah. This link is

established through the spiritual touch of the “bayʿa (pledge)” when the person puts his hand in the

hand of the Shaikh of Ṭarīqa who is linked to the Prophet. The foundations of the bayʿa is this Qur'anic

verse:

Those who pledge their allegiance to you [O, Muḥammad!) are in fact pledging their allegiance to Allah;

the Hand of Allah is above their hands. So whosoever breaks his pledge he breaks it only to his soul’s

harm, and whosoever keeps his covenant with Allah He will bestow on him a great reward. [48.10]
 Kasnazan
Several years before his marriage, Sayyid Ḥussein was told of a prophecy according to which he would have a

son who would become a “reviver of religion.” This long-awaited spiritual leader, named ʿAbd al-Karīm, was

born in 1824 CE in the village of Birjinza in today’s city of Sulaymaniyah in the north of Iraq.

Shaikh ʿAbd al-Karīm grew to a young man of immense piety. He was totally given to the worship and the love

of Allah. After having Bayʿa with his uncle Shaikh ʿAbd al-Qādir Qāzānqāya, who was the Shaikh of Ṭarīqa at

the time, Shaikh ʿAbd al-Karīm went into retreat to worship Allah on a mountain called “Sara Girma.” He stayed

in his isolation with Allah for four years. During that period, his food was confined to plant leaves and pure clay.

He dedicated his night and day to worshipping Allah and remembering Him.

Having completed disappeared for that long, people thought Shaikh ʿAbd al-Karīm must have died. However,

one day his brother had a visionary dream that disclosed to him the place of the retreat of Shaikh ʿAbd al-Karīm.

Eager to see his brother, he hurried to that place on the mountain which he saw in the vision. When he found

Shaikh ʿAbd al-Karīm he was astonished by his condition. He asked the Shaikh ʿAbd al-Karīm about what he

survived on during this years-long retreat, the Shaikh gave him a piece of red clay mixed with tree leaves and

asked him to taste it. When he ate it, he found it amazingly tasty and was left for two weeks feeling satisfied in

no need of food or drink. The time had then come for Shaikh ʿAbd al-Karīm to return to people to offer them

guidance to the way of his grandfather, Prophet Muhammad (BPUH), the way of Allah.

Shaikh ʿAbd al-Karīm succeeded Shaikh ʿAbd al-Qādir Qāzānqāya as the Master of Ṭarīqa ʿAliyyah Qādiriyyah.

He became known as “Shāh al-Kasnazan” which means “Sultan of the ghaib [unseen and unknown)”. His

spiritual path became known as Ṭarīqa ʿAliyyah Qādiriyyah Kasnazaniyya (“Ṭarīqa Kasnazaniyya” for brief).

The Shaikh settled in an unpopulated area in northern Iraq which became the village of Kirpchina. He built in

Kirpchina many takāya (Sufi place of worship) and set up religious schools, turning Kirpchina into a center of

knowledge and guidance to which people travelled from everywhere. Apart from his first four-year retreat,

the Shaikh entered another 40 retreats of 40 days each.

As predicted years before his birth, Shaikh ʿAbd al-Karīm Shāh al-Kasnazan revived the belief in and practice

of Islam and re-established the spiritual bases of Islam which had been neglected. His legacy is set to continue

to the Day of Resurrection. The greatest Sufi Shaikhs of the time acknowledged the high spiritual status that

Shaikh ʿAbd al-Karīm Shāh al-Kasnazan attained. One of those great Masters was Shaikh Kāka Aḥmad whose

shrine in Sulaymāniyyah in northern Iraq is visited by thousands of people yearly. When Shaikh Kāka Aḥmad

returned from the pilgrimage to Mecca he came to Kirpchina to visit Shaikh ʿAbd al-Karīm, so Shaikh ʿAbd al-

Karīm received him among a large number of dervishes. Before the end of his visit, Shaikh Kāka Aḥmad

delivered a talk to the dervishes on the virtues of Shaikh ʿAbd al-Karīm. Among the things that he told the

audience is the following: “Anyone who is unable to go to Baghdad to visit Shaikh ʿAbd al-Qādir al-Gaylānī

must visit my uncle Shaikh ʿAbd al-Karīm Shāh al-Kasnazan, for he is his deputy. A visit to Shaikh ʿAbd al-

Karīm Shāh al-Kasnazan suffices as a visit to the Greatest Ghawth (Shaikh ʿAbd al-Qādir al-Gaylānī)”.

This great Sufi Shaikh departed from this world in 1902 CE after naming his son, Shaikh ʿAbd al-Qādir

al-Kasnazan as his successor as the Shaikh of Ṭarīqa Kasnazaniyya.

 Kasnazan
Shaikh Muḥammad al-Muḥammad was born on Friday 15/April/1938 CE in Kirpchina. He was raised in a family

of most pious Shaikhs. From early childhood he showed much interest in all aspects of religion. He loved to help

and protect the weak and stand in the face of injustice and wrongdoing. People who are mistreated and wronged

would often seek his help which he would generously offer.

Shaikh Muḥammad al-Muḥammad is a descendant of Prophet Muḥammad (PBUH). This is his full genealogy:

He is son of Sayyid ʿAbd al-Karīm al-Kasnazān, son of Sayyid ʿAbd al-Qādir al-Kasnazān, son of Sayyid ʿAbd

al-Karīm Shāh al-Kasnazān, son of Sayyid Ḥussein, son of Sayyid Ḥasan, son of Sayyid ʿAbd al-Karīm, son of

Sayyid Ismāʿīl al-Wilyānī, son of Sayyid Muḥammad al-Nudayhī, son of Sayyid Bābā ʿAlī al-Wandarīna, son

of Sayyid Bābā Rasūl al-Kabīr, son of Sayyid ʿAbd as-Sayyid aṭḥ-Ṭḥānī, son of Sayyid ʿAbd ar-Rasūl, son of

Sayyid Qalandar, son of Sayyid ʿAbd as-Sayyid, son of Sayyid ʿĪsā al-Aḥdab, son of Sayyid Ḥussein, son of

Sayyid Bāyazīd, son of Sayyid ʿAbd al-Karīm al-Awwal, son of Sayyid ʿĪsā al-Barazanjī, son of Sayyid Bābā

ʿAlī al-Hamadānī, son of Sayyid Yūsuf al-Hamadānī, son of Sayyid Muḥammad al-Manṣūr, son of Sayyid ʿAbd

al-ʿAzīz, son of Sayyid ʿAbd Allah, son of Sayyid Ismāʿīl al-Muḥaddaṭḥ, son of Imām Mūsā al-Kādhim, son of

Imām Jaʿfar aṣ-Ṣādiq, son of Imām Muḥammad al-Bāqir, son of Imām ʿAlī Zayn al-ʿĀbidīn, son of Imām

al-Ḥussein, son of Imām ʿAlî bin Abī Ṭālib and Sayyida Fāṭima az-Zahrā’ the daughter of Prophet Muḥammad

(PBUH).
The origin of the Shaikhs of Ṭarīqa Kasnazaniyya can be traced to the Arabian peninsula, the land of their great

grandfather (PBUH). One of the forefathers of the Shaikhs of Ṭarīqa Kasnazāniyya, Sayyid Yūsuf, who was

contemporary to Shaikh ʿAbd al-Qādir al-Gaylānī, immigrated from the Arabian peninsula heading north,

escaping the campaigns of persecution against the descendants of the Prophet (PBUH). Sayyid Yūsuf lived in

Baghdad for some time before leaving to settle in Hamadān, Iran, hence his title “al-Hamadānī (of Hamadān)”.

The deep and versatile knowledge of this noble Sufi Shaikh attracted to him all kinds of people who were in

search of knowledge. He was also called “Shihāb ad-Dīn (the heavenly light of religion)”. Two of Sayyid Yūsuf

al-Hamadānī’s grandsons, Mūsā and ʿĪsā, moved to live in a village called Barzinja in the city of Sulaymāniyyah

in northern Iraq where Shaikh ʿAbd al-Karīm Shāh al-Kasnazān was born centuries later.

Shortly before the departure of Shaikh ʿAbd al-Karīm from this world, Shaikh Muḥammad al-Muḥammad

al-Kasnazan saw Prophet Muḥammad (PBUH) in a visionary dream. The Prophet (PBUH) was sitting on the

floor, resting his back against the shrine of Shaikh Ḥussein al-Kasnazān, facing the Qibla. Shaikh Muḥammad

moved quickly towards his great grandfather (PBUH), kneeled down in front of him, and with all humility and

respect stretched out his hand and put it in the hand of the Prophet (PBUH). Shaikh Muḥammad says that at that

moment of physical and spiritual meeting with the Prophet (PBUH) he had a unique feeling of pleasure that is

beyond description. He aso realized that Shaikh ʿAbd al-Karīm will depart soon to the spiritual world and that

this was the Prophet (PBUH) appointing him as the heir of Shaikh ʿAbd al-Karīm as the Master of Ṭarīqa.
Following in the footsteps of his predecessors, Shaikh Muḥammad al-Muḥammad al-Kasnazān has dedicated

huge efforts to guiding people to the right path to Allah and spreading the Sufi message, the message of Prophet

Muḥammad (PBUH). He so often cites the Prophetic saying: “Irshād (guiding others) is the greatest worshipping

act in Islam.” As a result for the enormous efforts of Shaikh Muḥammad al-Muḥammad al-Kasnazān, the light

of Ṭarīqa spread everywhere and more and more people accepted the spiritual way of the Prophet (PBUH).

Shaikh Muḥammad built many takyas inside and outside Iraq so that the dervishes can gather to perform dhikr,

remembering Allah. In 1982, the central takya of Ṭarīqa Kasnazaniyya which Shaikh Muḥammad built in

Baghdad was completed. Adjacent to the takya is the house in which Shaikh Muḥammad al-Muḥammad and his

family lived. He was the first Shaikh of Ṭarīqa Kasnazaniyya to move to Baghdad where he used to lead daily

dhikr sessions in the takya.

From his young age, Shaikh Muḥammad al-Muḥammad was a keen seeker of knowledge. He studied various

Islamic sciences at the hands of famous Shaikhs at the school of his grandfather in Kirpchina. He continued to

develop his knowledge through reading and personal study. For seventeen years, he used to visit the main

libraries in Baghdad, going in the morning and staying until the library closes in the afternoon. He has also

developed a personal library of thousands of books and manuscripts. Shaikh Muḥammad al-Muḥammad is also

a prolific author, having published a number of books, including a unique 24-volume encyclopaedia of Sufism

called “The encyclopaedia of the Kasnazān.” At any point, he has several books in development.

The Shaikh is a strong supporter of science and has always believed that science and Sufism are both critically

needed for the best of mankind. It is in this spirit that he founded a university that offer degrees in various

religions and non-religious disciplines. He also formed “The Central Council of the Sufi Ṭarīqas in Iraq.” In

1994 he founded “The International Centre of Sufism and Spiritual Studies.” The centre focuses on studying the

cases of instant healing in a certain type of karāmas of Ṭarīqa Kasnazāniyya known as “dirbasha,” which prove

the existence of Allah, and comparing them with parapsychological phenomena. He introduced a new Islamic

calender, called “The Muhammadi Calendar,” that dates relative to the year of birth of the Prophet (PBUH) in

celebration of the sacred birth. He also launched the internet website of Ṭarīqa

Kasnazaniyya www.kasnazan.com and the general international website on Sufism of www.islamic-

sufism.com.
Shaikh Muḥammad al-Muḥammad has entered three retreats. His first retreat as the Shaikh of Ṭarīqa was six

months after succeeding Shaikh ʿAbd al-Karīm on 26th/July/1978. He was accompanied by a number of dervishes

and Khalīfas each of whom worshipped in his own retreat. His second retreat was in 1979 in which he took with

him double the number of dervishes that he had in the first retreat, and his third retreat was in 1980.

The Circle of Dhikr

This dhikr may be divided into two parts. The second part is accompanied with tambourines and “ṭablas.” A

ṭabla is a special drum that Shaikh ʿAbd al-Qādir al-Gaylānī introduced to dhikr for its beneficial effects on the

heart of the rememberer. This dhikr is performed in its two parts on Monday and Thursday nights and on other

certain religious anniversaries, after the prayer of evening. On the other days of the week, only the second part

of this dhikr is performed. This shorter dhikr may also be performed in other times in the day.

This set of dhikrs is performed collectively by the dervishes while standing in concentric circles. The circle of

dhikr is led by a khalīfa who signals, usually with a hand clap, to the dervishes when to move from one dhikr to

the next. Each dhikr is usually recited several times. To download a complete audio recording of these dhikrs,

right click here and save choose to save the file on your machine.

The individual dhikrs of the circle of dhikr are as follows:

 ‫بسم هللا الرحمن الرحيم‬

Bismi Allahi ar-Raḥmāni ar-Raḥīm (In the name of Allah, the compassionate, the merciful)

]‫ مرات‬3[ .‫ يا بَحْ َر الكَمال يا ُم َحمد‬،‫سيد الرجال ال ُمفَضل‬

َ ‫سلم وزد وبارك على النبي ُم َحمد وآل ُم َحمد‬
َ ‫صل و‬
َ ‫الل ُهم‬
Allahumma ṣalli wa sallim wa zid wa bārik ‘alā an-Nabī Muḥammad wa āli Muḥammad sayyidil-rijālil-

mufaḍḍal, yā baḥra al-kamāl yā Muḥammad (O Allah, send prayer and peace on Prophet Muhammad and

the family of Muhammad, the best master of men, O sea of perfection, O Muhammad)! [3 times]
َ ‫ يا باس‬،‫يا دائ َم الفضل على البرية‬
100[ .‫ واغفر لنا يا ربنا في هذه العشية‬،‫ صل على محمد خير البرية‬،‫ يا صاحب المواهب السنية‬،‫ط اليدين بالعطية‬

]‫مرات‬

Yā dā’ima al-faḍli alā al-bariyya, yā bāsiṭa al-yadayni bil-‘aṭiya, yā ṣāḥib al-mawāhib as-saniyya, ṣalli ‘alā

Muḥammadin khayri al-bariyya, waghfir lanā yā Rabbanā fī hādhihi al-‘ashiyya (O You of permanent

favour on the creation! O You whose hands are stretched with gifts, O You of brilliant attributes, pray on

Muhammad the best of the creation and forgive us on this night our sins). [10 times]

.َ‫ دائم أ َ ْست َ ْغف ُر اللـه‬،َ‫ أ َ ْست َ ْغف ُر اللـه‬،‫هللا‬

Allah, Astaghfiru Allah (I ask Allah for forgiveness), dā’im astaghfiru Allah (I always ask Allah the Great

for forgiveness).

.‫ ال اله اال هللا‬،‫لَكَ الحمد ُ يا قدوس‬

Laka al-ḥamdu yā Quddūs (praise be to you, O Quddūs!), lā ilāha illā Allah (There is no god save Allah).

.ُ‫يا اللـهُ دائم اللـه‬

Yā Allah, Dā’im Allah (O Allah, Eternal is Allah!).

.‫يا دائم اللـهُ دائم‬

Yā Dā’im, Allah Dā’im (O Eternal One, Allah is Eternal!).

َ َ‫ ل‬،‫يا َحي أنتَ الحي‬

.‫يس الباقي اال ال َحي‬

Yā Ḥay Anta al-Ḥay (O Ever-Living One, You are the Ever-Living One!), laysa al-Bāqī illā al-Ḥay (the

Ever-Lasting One is none other than the Ever-Living One).

َ َ‫ ل‬،‫يا باقي أنتَ الباقي‬

.ُ‫يس الباقي اال اللـه‬

Yā Bāqī Anta al-Bāqī (O Ever-Lasting One, You are the Lasting One!), laysa al-Bāqī illā Allah (the

Ever-Lasting One is none other than Allah).

َ َ‫ ل‬،‫يا هادي أنتَ الهادي‬

.ُ‫يس الهادي اال اللـه‬
Yā Hādī Anta al-Hādī (O Guiding One, You are the Guiding One!), laysa al-Hādī illā Allah (the Guiding One

is none other than Allah).

Then the khalīfa recites the following prayer of supplication a number of times as he chooses:

‫س ْمعَنا‬ َ ُ ‫ نَسألُكَ الل ُهم يا َربنا ان ت‬،‫ يا ذا الجالل واالكرا ْم‬،‫الملوك‬

َ ‫حيي قُلوبَنا و‬ ْ َ‫ يا مالكَ ال ُملك ويا َملك‬،‫واألرض‬
ْ ‫ يا بَدي َع السموات‬،‫الل ُهم يا َحي ويا قَيوم‬

.‫ يا هللا‬،‫ هاديا‬،‫ باقيا‬،‫ أبدا دائما‬،‫وأروا َحنا بنور معرفتك‬

ْ ‫ْصارنا‬
َ ‫وأب‬
Allahumma yā Ḥayyu wa yā Qayyūm (O Allah, O the Ever-Living One, O the Ever-Aware One!), yā Badīʿa

as-samāwāti wal-arḍ (O Creator of the heavens and the earth!); yā Mālika al-mulk wa yā Malika al-mulūk (O

Owner of the kingdom and the King of kings!); yā dhā aj-Jalāli wal-Ikrām (O One of illustriousness and

nobility!); nas’aluka Allahumma yā Rabbanā (we ask You, Allah, O our Lord!) an tuḥyyī qulūbanā wa

samʿanā wa abṣāranā wa arwāḥanā (that You revive our hearing, sight and spirits) binūri hidāyatika (with

the light of Your guidance), abadan (for

ever), dā’iman (Eternal), bāqiyan (Ever-Lasting), hādiyan (Guiding), yā Allah (O Allah!).

Then the dervishes return to the recitation of dhikrs. The following three dhikrs are accompanied with a special

movement. The dervish must bow towards the ground, in reverence for God, stretching out his hand before

standing upright again and in the same time withdrawing his hand and placing it on the heart:

.ُ‫يا اللـه‬

Yā Allah (O Allah!).

.ُ‫ دائم اللـه‬،ُ‫يا اللـه‬

Yā Allah (O Allah!), Dā’im Allah (Eternal is Allah).

.‫ اللـهُ دائم‬،‫يا دائم‬

Yā Dā’im (O Eternal One!), Allah Dā’im (Allah is Eternal).

Now, the dervishes recite the following two dhikrs while standing upright:

.‫ هُو‬،ُ‫ هُو اللـه‬،‫ اللـهُ هُو هُو‬،ُ‫ اللـه‬،ُ‫اللـه‬

Allah, Allah, Allah Hū Hū (Allah is He, He), Hū Allah (He is Allah), Hū (He). (The last “Hū” is recited loudly.)

.ُ‫ هُو اللـه‬،‫ اللـهُ هُو هُو‬،ُ‫ اللـه‬،ُ‫اللـه‬

Allah, Allah, Allah Hū Hū (Allah is He, He), Hū (He), Allah. (The last “Allah” is recited loudly.)
The following dhikr is recited in a low voice, and the dervish repeats the movement of bowing towards the

ground stretching out his hand before standing upright and, at the same time, withdrawing his hand and placing

it on the heart:

.‫يا كَريم‬

Yā Karīm (O Generous One!).

Then the khalīfa recites the following dhikrs after each of which the dervishes repeat: “Ḥay Allah Allah

(Ever-Living is Allah, Allah)” while in the usual upright position:

.ُ‫يا اللـه‬

Yā Allah (O Allah!).

.‫يا دائم‬

Yā Dā’im (O Eternal One!).

.‫يا كَريم‬

Yā Karīm (O Generous One!).

.‫ستار‬
َ ‫يا‬
Yā Sattār (O Veiler!).

.‫يا َرح َمن‬

Yā Raḥmān (O Gracious One!).

.‫يا َرحيم‬

Yā Raḥīm (O Merciful One!).

.ُ‫يا اللـه‬

Yā Allah (O Allah!).

When the khalīfa recites the last dhikr, the dervishes then continue reciting the following dhikr, until the khalīfa

signals to move to reading the chapter of Ikhlāṣ:

.ُ‫َحي اللـهُ اللـه‬

Ḥay Allah Allah (Ever-Living is Allah, Allah).

Then the chapter of Ikhlāṣ is recited three times:

.ٌ ‫ َولَ ْم يَ ُك ْن لَهُ ُكفُوا أ َ َحد‬.ْ‫ لَ ْم يَل ْد َولَ ْم يُولَد‬.ُ ‫ االلـهُ الص َمد‬.ٌ ‫ ق ُ ْل ه َُو اللـهُ أ َ َحد‬.‫بسْم اللـهُ الرحْ َمن الرحيم‬
Bismi Allahi ar-Raḥmāni ar-Raḥīm (In the name of Allah, the Gracious, the Merciful). Qul Huwa Allahu

Aḥad (Say, He, Allah, is One). Allahu aṣ-Ṣamad (Allah the Self-Sustained). Lam yalid wa lam yūlad (He

begets not, nor is He begotten). Wa lam yakun lahu kufuwan aḥad (And there is no peer to Him).

Then the khalīfa starts the request of madad from Allah, the Prophet [prayer and peace be upon him] and the

Shaikhs of Ṭarīqa. Each time the khalīfa finishes a request for madad, the dervishes say loudly “madad”.

.‫بسْم اللـه الرحْ َمن الرحيم‬

Bismi Allahi ar-Raḥmāni ar-Raḥīm (In the name of Allah, the Gracious, the Merciful).

.ُ‫َمدَد يا اللـه‬

Madad yā Allah (Madad, O Allah!).

‫بيب َرب العالَمين‬

َ ‫ َح‬،‫سيدَ السادات‬
َ ‫ ويا‬،‫ب دَالئل ال َخيْرات وخَوارق العادات‬ َ ‫ يا صاح‬.‫سيدَنا ونَبينا وشَفي َع ذُنوبنا‬
َ ‫ب اآليات وال ُم ْعجزات ويا صاح‬ َ ‫َمدَد يا‬

َ ،‫ ال َح ْمد ُ لل َرب العالَمين َح ْمدا أزَ ليا بأَبَديته وأَبَديا بأَزَ ليته‬.‫سلين‬
‫ َح ْمدَ الحامدين ود َ ْه َر‬،‫ ُمت َجليا في َمرايا آفاقه‬،‫س ْر َمدا بإطالقه‬ َ ‫سيدَ ال ُمر‬
َ ‫وخات َم النَبيينَ و‬
‫ وأول‬،‫عيْن الشاهد وال َم ْشهود‬
َ ‫الوجود و‬
ُ ‫ أصْل‬،‫سيدنا ونَبَينا‬ َ ‫ع ْرشه و َجميع خ َْلقه من أرضه و‬
َ ‫سمائه على‬ َ ‫صلواتُ اللـه و َمالئكَته و َح َملَة‬
َ .‫الداهرين‬
،‫ أب األكوان بفاعليته وأم األمكان بقابليته‬،‫ ال ُمتَعَين بالنَشأت‬،‫ غايَة الغايات‬،‫ و َمبدَء األنوار األزلي و ُمنت َهى العُروج الكَمالي‬،‫ وأدَل الدَالئل‬،‫األوائل‬

،‫ ُمحت َد التسعَة والتسْعين‬،‫ظ ْل َمة الريب‬

ُ ‫ فالق إصباح الغَيب ورافع‬،‫ روح األرواح ونور األشباح‬،‫ هُيولي العَوالم الغَير ال ُمتناهي‬،‫ال َمثل األعلى اإللهي‬

.‫علَيه‬ َ ،‫َرحمة للعالَمين‬

َ ‫ َحبيب اللـه ُم َحمد ال ُمصطفى‬،‫ وال ُمبَ ْرقَع بالعَماء‬،‫ صاحب لواء ال َح ْمد وال َمقام ال َمحْ مود‬،‫سيدنا في الوجود‬
َ ُ‫صلى اللـه‬
Madad yā sayyidana wa nabiyyana wa shafī’a dhunūbina (Madad, O our Master, our Prophet and our

intercessor for our sins!). Yā ṣāḥib al-āyāt wal-muʿjizāt (O you of the signs and miracles!), wa yā ṣāḥib dalā’il

al-khayrāt wa khawāriq al-ʿādāt (O, you of the signs of good and the paranormal!) wa yā sayyid as-sādāt (O,

the Master of Masters!), ḥabīb rab al-ʿālamīn (the beloved of the Lord of peoples), wa Khātam

an-nabiyyīn (and the Last of Prophets) wa sayyid al-mursalīn (and the Master of Messengers). Al-ḥamdu

liLlāhi rabbi al-ʿālamīn, ḥamdān azaliyyan bi abadiyyatihi wa abadiyyan bi azaliyyatihi, sarmadan bi

iṭlāqih, mutajalliyan fi marāyā afāqih, ḥamda al-ḥāmidīn wa dahra ad-dāhirīn. Ṣalawātu Allah wa

malā’ikatihi wa ḥamalati ʿarshihi wa jamīʿi khalqihi min ardihi wa samā’ihi ʿalā sayyidinā wa nabiyyinā,

aṣli al-wujūdi wa ʿayni ash-shāhidi wal-mashhūdi, wa awwali al-awā’ili, wa adalli ad-dalā’ili, wa mabda’i

al-anwāri al-azalī wa muntahā al-ʿurūji al-kamālī. Ghāyat al-ghāyāt, al-mutaʿayyin bil-nasha’āt. Abi

al-akwān bi fāʿiliyyatihi, wa um al-imkān bi qābiliyyatihi. Al-mathal al-aʿlā al-ilāhī, huyūlī al-ʿawālim

al-ghayri al-mutanāhī. Rūḥ al-arwāḥ wa nūr al-ashbāḥ, fāliqi iṣbāḥi al-ghaybi wa rāfiʿ ẓulmati ar-rayb.

Muḥtaddi at-tisʿati wat-tisʿīn. Raḥamatan lil-ʿālamīn. Sayyidina fī al-wujūd, ṣāḥib liwā’i al-ḥamdi

wal-maqāmi al-maḥmūd, wal-mubarqaʿ bil-ʿamā’, ḥabībi Allah Muḥammadi al-Muṣṭafā ṣallā Allah ʿalayhi.
‫على سر‬
َ ‫ َو‬.‫سدَ هللا الغالب‬ ْ ‫ب ُم‬
َ ‫ أ‬،‫ظهر العَجائب والغَرائب‬ َ ‫ صاح‬،‫س ال َمشارق وال َمغارب‬
َ ‫ فار‬،‫ونور عيني‬
َ ‫سنَدي و ُمرشدي وتا َج َرأسي‬
َ ‫سيدي و‬
َ ‫َمدَد يا‬
َ ‫ أُنموذَج الواقع وش َْخص االطالق ال ُم ْن‬.‫ ال ُم َه ْندس في الغُيوب الالهوتية‬،‫األسرار و َم ْشرق األ ْنوار‬
َ ‫ سر األنبياء وال ُمر‬،‫طبع في َمرايا األنفُس واآلفاق‬
،‫سلين‬
َ ‫ َحقيقَةَ النُ ْق‬،‫ بسملة كتاب ال َموجود‬،‫ الباطن بالقَدْر والشَأن‬،‫ الظاهر البُرهان‬،‫ مادة العلوم الغير ال ُمت َناهية‬،‫ صورة األلهية‬.‫سيد األوصياء والصديقين‬
‫طة‬ َ

َ ‫ إمام األئمة‬،‫ السر ال َجلي والنَجْ م الثاقب‬،‫ الكَرار في َمعارك اإلختراع‬،‫ َحيدَر إجام اإلبداع‬،‫ ال ُمت َ َحقق بال َمراتب األنسانية‬،‫البائية‬
‫علي بن أبي طالب‬

.‫سالم‬
َ ‫صالة وال‬
َ ‫عليه ال‬
َ
Madad yā sayyidī wa sanadī wa murshidī wa taja ra’sī wa nūra ʿaynī (Madad, O my Master, my supporter,

my guide, the crown of my head and the light for my eye!). Fāris al-mashāriq wal-maghārib (the knight of the

easts and wests), ṣāḥib muẓhir al-ʿajā’ib wal-gharā’ib (the companion of him of the miracles and

wonders), asad Allah al-ghālib (the victorious lion of Allah). Wa ʿalā sir al-asrāri wa mashriqi al-anwār.

Al-muhandisi fī al-ghuyūbi al-lāhūtiyya, inmūdhaj al-wāqiʿi wa shakhṣ al-iṭlāqi al-munṭabiʿ fī marāyā

al-anfusi wal-afāq. Sirri al-anbiyā’i wal-mursalīn, sayyidi al-awṣiyā’i waṣ-ṣiddīqīn. Ṣūrat al-ilāhiyya,

māddatti al-ʿulūmi al-ghayri al-mutanāhiya, aẓ-ẓāhiri al-burhān, al-bāṭini bil-qadri wal-sha’n, basmalat

kitābi al-mawjūd, ḥaqiqati an-nuqṭati al-bā’iyya, al-mutaḥaqqiqi bil-marātibi al-insāniyya. Ḥaydari ijāmi

al-ibdāʿ, al-karrāri fī maʿāriki al-ikhtirāʿ, as-sirri aj-jalī wan-najmi ath-thāqib, Imām al-a’immati ʿAlī bin Abī

Ṭālib ʿalayhi aṣ-ṣalāt was-salām.

Then the khalīfa says in his heart the following:

َ ‫ومنه َمدَد عن‬

.‫ آل النبوة عليهم السالم والمشايخ الكرام‬،‫طريق ال َجناحين‬

Wa minhu madad ʿan ṭarīqi al-janāḥain, ’al ’āl-nubuwwa ʿalaihim as-salām wa al-mashāi’kh al-kirām (And

from Him we ask madad through both lines, the family of the Prophet (peace be upon them) and the noble

Shaikhs.

And the khalīfa continues loudly the madad:

ُ ‫ والسر ال‬،‫ والقَندي َل الن َْوراني‬،‫ص َمداني‬

‫ جام َع األسرار‬،‫سبْحاني‬ َ ُ‫ الق‬،‫ونور عيني‬
َ ‫طب الرباني وال َه ْي َك َل ال‬ َ ‫سنَدي و ُمرشدي وتا َج َرأسي‬
َ ‫سيدي و‬
َ ‫َمدَد يا‬
.‫عبدَ القادر الكيالني‬
َ ‫شيْخ الغ َْوث‬ َ ‫ َحض َْرة ال‬،‫ أبا صالح‬،‫ بازَ هللا األ ْش َهب‬،‫سنة والدين‬
َ ‫سيد ال‬ ُ ‫ ُمحيي ال‬،‫ش ْي َخ االنس والجن‬
َ ،‫وال َمعاني‬

Madad yā sayyidī wa sanadī wa murshidī wa tāja ra’sī wa nūra ʿaynī (Madad, O my Master, my supporter,

my guide, the crown of my head and the light for my eye!). Al-Quṭba ar-Rabbānī (the godly Quṭb) wa

al-Haykala aṣ-Ṣamadānī (and the entity that is supported by the Self-Sustained One), wa al-qindīla

an-nawrānī (and the lightening lamp), was-sirra as-subḥānī (the sublime secret (whose sublimity is derived

from Allah’s)), jāmiʿa al-asrāri wal-maʿānī (the possessor of secrets and essences), Shaikha al-insi
waj-jinni (the Shaikh of the humans and the jinn), muḥyī as-sunnati wa ad-dīn (the reviver of the Sunna and

religion); Bāza Allah al-ashhab (the white falcon of Allah); Abā Ṣāliḥ, ḥaḍrat as-Sayyid ash-Shaikh

al-Ghawth ʿAbd al-Qādir al-Gaylānī.

َ ‫ صاح‬،‫ وخاد َم القُرآن من نَسل عدنان‬،‫ف بالل َحق العرفان‬

‫ َحض َْرة‬،‫ب َمراتب الكَمال‬ َ ‫ العار‬،‫ونور عيني‬
َ ‫سنَدي و ُمرشدي وتا َج َرأسي‬
َ ‫سيدي و‬
َ ‫َمدَد يا‬
.‫شيْخ الغ َْوث إسماعيل الولياني‬
َ ‫سيد ال‬
َ ‫ال‬
Madad yā sayyidī wa sanadī wa murshidī wa tāja ra’sī wa nūra ʿaynī (Madad, O my Master, my supporter,

my guide, the crown of my head and the light for my eye!). Al-ʿĀrifu biLlahi ḥaqqa al-ʿirfān (the knower by

Allah the perfect knowledge), wa khādima al-Qur’ani (and the servant of the Qur’an) min nasli ʿAdnān (from

the progeny of ʿAdnān), Ṣāḥiba marātibi al-kamāl (the owner of the ranks of perfection), ḥaḍrat as-Sayyid

ash-Shaikh al-Ghawth Ismāʿīl al-Wilyānī.

‫ َم ْنبَ َع العلم‬،‫ و ُمرشدَ الزمان‬،‫ش ْي َخ االنس والجن‬

َ ،‫ جام َع األسرار وال َمعاني‬،‫سبحاني‬
ُ ‫ السر ال‬،‫ونور عيني‬
َ ‫سنَدي و ُمرشدي وتا َج َرأسي‬
َ ‫سيدي و‬
َ ‫َمدَد يا‬
.‫شيْخ الغ َْوث عبد الكريم شاه الكسنزان‬
َ ‫سيد ال‬
َ ‫ َحض َْرة ال‬،‫والعرفان‬
Madad yā sayyidī wa sanadī wa murshidī wa tāja ra’sī wa nūra ʿaynī (Madad, O my Master, my supporter,

my guide, the crown of my head and the light for my eye!). As-sirra as-Subḥānī (the sublime secret (whose

sublimity is derived from Allah’s)), jāmiʿa al-asrāri wal-maʿānī (the possessor of secrets and essences), Shaikh

al-insi waj-jinn (the Shaikh of the humans and the jinn), wa murshid az-zamān (the guide of the time), manbaʿ

al-ʿIlmi wal-ʿirfān (the source of ʿIlm and knowingness), ḥaḍrat as-Sayyid ash-Shaikh al-Ghawth ʿAbd al-

Karīm Shāh al-Kasnazan.

‫شيْخ الغ َْوث‬

َ ‫سيد ال‬ َ ،‫ش ْي َخ ال َك ْسنَزان‬
َ ‫ َحض َْرة ال‬،‫ في دين هللا ُمهاجر‬،‫ش ْي َخ األصاغر واألكابر‬ َ ،‫ونور عيني‬
َ ‫سنَدي و ُمرشدي وتا َج َرأسي‬
َ ‫سيدي و‬
َ ‫َمدَد يا‬
.‫عبد القادر الكسنزان‬

Madad yā sayyidī wa sanadī wa murshidī wa tāja ra’sī wa nūra ʿaynī (Madad, O my Master, my supporter,

my guide, the crown of my head and the light for my eye!). Shaikh al-Kasnazan, Shaikh al-aṣāghir

wal-akābir (the Shaikh of the little and the great), fi dīni Allah muhājir (the emigrant in the cause of the religion

of Allah), ḥaḍrat as-Sayyid ash-Shaikh al-Ghawth ʿAbd al-Qādir al-Kasnazan.

‫شيْخ الغ َْوث‬

َ ‫سيد ال‬ َ ُ‫ي ال ُمريدين وق‬
َ ‫ َحض َْرة ال‬،‫دوة َ السالكين‬ َ ‫ ُم َرب‬،‫ث الث َقَلَين‬
َ ‫ غ َْو‬،‫ش ْي َخ ال َك ْسنَزان‬
َ ،‫ونور عيني‬
َ ‫سنَدي و ُمرشدي وتا َج َرأسي‬
َ ‫سيدي و‬
َ ‫َمدَد يا‬
.‫سين الكسنزان‬
َ ‫ُح‬
Madad yā sayyidī wa sanadī wa murshidī wa tāja ra’sī wa nūra ʿaynī (Madad, O my Master, my supporter,

my guide, the crown of my head and the light for my eye!). Shaikh al-Kasnazan, Ghawtha ath-thaqalayn (the
Ghawth of the humans and the jinn), murabbī al-muridīn wa qudwat as-sālikīn (the teacher of the dervishes

and the example to the wayfarers), ḥaḍrat as-Sayyid ash-Shaikh al-Ghawth Ḥussein al-Kasnazan.

‫سيد‬
َ ‫ َحض َْرة ال‬،‫ش ْي َخ االنس والجن‬
َ ‫ ويا‬،‫ب َمراتب الكَمال‬
َ ‫ صاح‬،‫ف بالل َحق العرفان‬
َ ‫ العار‬،‫ونور عيني‬
َ ‫سنَدي و ُمرشدي وتا َج َرأسي‬
َ ‫سيدي و‬
َ ‫َمدَد يا‬
.‫شيْخ الغ َْوث عبد الكريم الكسنزان‬
َ ‫ال‬

Madad yā sayyidī wa sanadī wa murshidī wa tāja ra’sī wa nūra ʿaynī (Madad, O my Master, my supporter,

my guide, the crown of my head and the light for my eye!). Al-ʿĀrif biLlahi ḥaqqa al-ʿirfān (the knower by Allah

the perfect knowledge), Ṣāḥib marātib al-Kamāl (the owner of the ranks of perfection), wa yā Shaikh al-ins

waj-jinn (and O Shaikh of the humans and the jinn!), ḥaḍrat as-Sayyid ash-Shaikh al-Ghawth ʿAbd al-Karīm

al-Kasnazan.

‫س ْلطانَ هذا‬
ُ ‫ ويا‬،‫ ويا بَد َْر ال َك ْسنَزان‬،‫ب َمراتب الكَمال‬
َ ‫ صاح‬،‫ف بالل َحق العرفان‬
َ ‫ العار‬،‫ونور عيني‬
َ ‫سنَدي و ُمرشدي وتا َج َرأسي‬
َ ‫سيدي و‬
َ ‫َمدَد يا‬
.‫شيْخ الغ َْوث محمد الكسنزان‬
َ ‫سيد ال‬ َ ‫ئيس ال‬
َ ‫ َحض َْرة ال‬،‫طريقة القادرية‬ َ ‫ َر‬،‫الزَ مان‬
Madad yā sayyidī wa sanadī wa murshidī wa tāja ra’sī wa nūra ʿaynī (Madad, O my Master, my supporter,

my guide, the crown of my head and the light for my eye!). Al-ʿĀrif biLlahi ḥaqqa al-ʿirfān (the knower by Allah

the perfect knowledge), Ṣāḥib marātib al-Kamāl (the owner of the ranks of perfection), wa yā badra

al-Kasnazan (and O the full moon of Kasnazan), wa yā Sulṭān hadhā az-zamān (and O the Sultan of this

time!), Ra’īs at-Ṭarīqati al-Qādiriyyah (the Master of Ṭarīqa Qadiriyyah), ḥaḍrat as-Sayyid ash-Shaikh

al-Ghawth Muḥammad al-Kasnazan.

ٌ
.‫وغوث و َمدَد‬ ٌ‫ُكل ُكم عون‬

Kullukum ʿawnun wa ghawthun wa madad (All of you are my Ghawth and madad).

After these dhikrs, the khalīfa signals the beginning of the second part of the Circle of Dhikr, the dhikr of the

ṭabla, with its six dhikrs. These dhikrs should be accompanied with movements of the head. In the first dhikr,

the head is moved right and left:

.ُ‫ َحي اللـه‬،ُ‫َحي اللـه‬

Ḥay Allah (Ever-Living is Allah), Ḥay Allah (Ever-Living is Allah).

The following is one the dhikrs of Shaikh ʿAbd al-Qādir al-Gaylānī which is why it is known as “the dhikr of

the Greatest Ghawth.” The movement here is similar to that of the first dhikr with little bending forward. The

name of Allah is said silently:

.ُ‫ اللـه‬،‫ َحي‬،ُ‫ اللـه‬،‫َحي‬

Ḥay, Allah, Ḥay, Allah (Ever-Living, is Allah, Ever-Living, is Allah).

When the next dhikr is started, in the first “Ḥay” the head is moved right, in the second “Ḥay” it is moved to

left, and when saying “Ḥay Allah” the head is moved right again. The word “Allah” is stretched. When the dhikr

is said the second time, the direction of each movement is reversed:

.ُ‫ َحي اللـه‬،‫ َحي‬،‫َحي‬

Ḥay, Ḥay, Ḥay Allah (Ever-Living, Ever-Living, Ever-Living is Allah).

In the fourth dhikr, the collective voice of the dervishes sounds like a saw cutting through wood. In this dhikr,

the tempo of the ṭabla increases. The movements of the head are right first and then left:

.‫ دائم‬،‫دائم‬

Dā’im (Eternal), Dā’im (Eternal).

In the next dhikr, the tempo of the ṭabla slows down:

.ُ‫ اللـه‬،‫ َحي‬،‫ َحي‬،‫َحي‬

Ḥay, Ḥay, Ḥay, Allah (Ever-Living, Ever-Living, Ever-Living is Allah).

.‫ دائم‬،‫دائم‬

Dā’im (Eternal), Dā’im (Eternal).

During the recitation of this last dhikr, i.e. “Dā’im”, the khalīfa gives the signal to the dervishes to sit while

continuing reciting the dhikr. Then the khalīfa signals for both the ṭabla and tambourines and the dervishes to

stop. He then gives another signal to the dervishes to start reciting the following dhikr, without the participation

of the ṭabla and tambourines but with the Kasnazanī movement of dhikr, fifty times:

.‫يا اللـهُ يا َحي يا قَيوم‬

Yā Allahu yā Ḥayyu yā Qayyūm (O Allah, O the Ever-Living, O the Eternal!).

Each dervish then recites the sūra of al-Fātiḥa, presented to the Prophet [ṣallā Allah taʿālā ʿalayhi wa sallam]

and the Shaikhs of Ṭarīqa, and the sūra of al-Ikhlāṣ. Then the khalīfa reads the following prayer:

.‫على جد الحسن والحسين سيدنا ونبينا محمد الصلوات‬

ʿAlā jaddi al-Ḥasan wa al-Ḥussein sayyidina wa nabiyyina Muḥammad aṣ-ṣalawāt (prayer be upon the

grandfather of al-Ḥasan and al-Ḥussein our Master and Prophet Muḥammad).

Now all the dervishes collectively say the following prayer:

.‫ يا بَحْ َر الكَمال يا ُم َحمد‬،‫سيد الرجال ال ُمفَضل‬

َ ‫سلم وزد وبارك على النبي ُم َحمد وآل ُم َحمد‬
َ ‫صل و‬
َ ‫الل ُهم‬
Allahumma ṣalli wa sallim wa zid wa bārik (O Allah! Send prayer and salām and increase and bless them) ʿalā

an-Nabī Muḥammad wa āli Muḥammad (on our Prophet Muḥammad and the lineage of Muḥammad), sayyid

ar-rijāl al-mufaddhal (the Master of the men (of Allah), the preferred one), yā baḥra al-kamāl yā

Muḥammad (O sea of perfection, O Muḥammad!).

Then the khalīfa reads the following prayer:

.‫على صاحب اآليات والمعجزات سيدنا ونبينا محمد الصلوات‬

ʿAlā ṣāḥib al-āyāt wal-muʿjizāt sayyidina wa nabiyyina Muḥammad aṣ-ṣalawāt (prayer be upon him of the

signs and miracles our Master and Prophet Muḥammad)

Then the dervishes recite the Waṣfiyya prayer:

.‫سل ْم تَسْليما‬
َ ‫صحْ به و‬ َ ‫والوحْ ي والرسالَة والح ْك َمة و‬
َ ‫على آله َو‬ َ ‫الوصْف‬
َ ‫سيدنا ُم َحمد‬
َ ‫على‬
َ ‫صل‬
َ ‫الل ُهم‬
Allahumma ṣallī ʿalā sayyidinā Muḥammadi ’l-waṣfi wal-waḥyi war-risālati wal-ḥikmati waʿalā ’ālihi

waṣaḥbihi wasallim taslīmā (O Allah! Send prayer on our Master whose quality, revelation, message, and

wisdom are most praised (Muḥammad), and on his lineage and companions, and salute him with a perfect

salutation).
 The Daily Dhikrs
These dhikrs are performed everyday at certain times.

1) The Dhikr After the Dawn Prayer

These dhikrs are performed after the dawn prayer. The dervish should perform this dhikr while seated. The

dhikrs of “lā ilāha illā Allah” and “Allah”, i.e. the first and third dhikrs, should be accompanied with the

Kasnazanī head movement of dhikr which represents the “striking the rock of the heart with the hammer of

dhikr.”

]‫ مرة‬300[ .ُ‫(أ) ال الهَ اال اللـه‬

(A) Lā ilāha illā Allah (There is no god save Allah). [300 times]

َ ‫علَيه و‬
)‫ مرة‬100[ .ُ‫ في كل لمحة ونفس عدد ما وسعه علم اللـه‬، ‫سل ْم‬ َ ‫[ب) ال الهَ اال اللـهُ ُم َحمد ٌ َرسو ُل اللـه‬
َ ‫صلى اللـهُ ت َعالى‬
(B) Lā ilāha illā Allah (There is no god save Allah) Muḥammad rasūlu Allah (Muḥammad is the Messenger of

Allah) ṣallā Allah ta‘ālā ‘alayhi wa sallam (prayer and peace of Allah, High is He, be upon him), fī kulli

lamḥatin wa nafas (with every look and breath), ʿadada mā wasiʿah ʿilmu Allah (as many times as Allah’s

knowledge encompasses). [100 times]

]‫ مرة‬300[ .ُ‫(ج) اللـه‬

(C) Allah. [300 times]

 *]‫ مرة‬30[ ‫(د) سورة الفاتحة‬

(D) The Chapter of Fātiḥa. [30 times]*

**]‫ مرة‬100[ .‫(ه) ا ْست َ ْغف ُر اللـهَ العَظيم‬

(E) Astaghfiru Allah al-‘Aẓīm (I ask Allah the Great for forgiveness). [100 times]**

2) The Dhikr After the Midday Prayer

These dhikrs are performed after the midday prayer.

]‫ مرة‬165[ .ُ‫(أ) ال الهَ اال اللـه‬

(A) Lā ilāha illā Allah (There is no god save Allah). [165 times]

*]‫ مرة‬25[ ‫(ب) سورة الفاتحة‬

(B) The Chapter of Fātiḥa. [25 times]*

**]‫ مرة‬100[ .‫(ج) ا ْست َ ْغف ُر اللـهَ العَظيم‬

(C) Astaghfiru Allah al-ʿAẓīm (I ask Allah the Great for forgiveness). [100 times]**

3) The Dhikr After the

Afternoon Prayer
These dhikrs are performed after the afternoon prayer.

]‫ مرة‬165[ .ُ‫(أ) ال الهَ اال اللـه‬

(A) Lā ilāha illā Allah (There is no god save Allah). [165 times]

*]‫ مرة‬20[ ‫(ب) سورة الفاتحة‬

(B) The Chapter of Fātiḥa. [20 times]*

**]‫ مرة‬100[ .‫(ج) ا ْست َ ْغف ُر اللـهَ العَظيم‬

(C) Astaghfiru Allah al-ʿAẓīm (I ask Allah the Great for forgiveness). [100 times]**
4) The Dhikr Before the Sunset Prayer
This dhikr is a gift from Shaikh ʿAbd al-Qādir al-Gaylānī to the Shaikhs of Ṭarīqa Kasnazaniyya. It was

communicated to Shaikh ʿAbd al-Qādir al-Kasnazan shortly before he departed this world so he asked for it to

be started by his successor Shaikh Hussein. Shaikh Muḥammad al-Muḥammad al-Kasnazan describes this dhikr

as being “unique, without a parallel, and very powerful” in terms of its spiritual benefits.

This dhikr is performed one hour before sunset. The dervish should perform this dhikr while seated. It can be

performed collectively by a number of dervishes sitting in concentric circles, or individually. The dhikr of “Yā

Arḥama ar-Raḥimīn” and the prayer after it were added by Shaikh Muhammad. The ten dhikrs are accompanied

with the Kasnazanī head movement of dhikr.

]‫ مرة‬66[ .‫(أ) يا اللـهُ يا َحي يا قَيوم‬

(A) Yā Allahu yā Ḥayyu yā Qayyūm (O Allah, O the Ever-living, O the Eternal!) [66 times].

]‫ مرة‬66[ .ُ‫والي اللـه‬

َ ‫(ب) يا اللـهُ َم‬

(B) Yā Allah mawlāy Allah (O Allah, Allah is my Master!) [66 times].

]‫ مرة‬66[ .‫(ج) يا هُو‬

(C) Yā Hū (O He!) [66 times].

]‫ مرة‬66[ .‫(د) يا َحي‬

(D) Yā Ḥay (O Ever-living!) [66 times].

]‫ مرة‬66[ .‫(ه) يا واحد‬

(E) Yā Wāḥid (O One!) [66 times].

]‫ مرة‬66[ .‫عزيز‬
َ ‫(و) يا‬
(F) Yā ʿAzīz (O Invincible!) [66 times].

]‫ مرة‬66[ .‫(ز) يا َودود‬

(G) Yā Wadūd (O Loving!) [66 times].

]‫ مرة‬66[ .‫(ح) يا َرحمن‬

(H) Yā Raḥmān (O Gracious!) [66 times].

]‫ مرة‬66[ .‫(ط) يا َرحيم‬

(I) Yā Raḥīm (O Merciful!) [66 times].

]‫ مرة‬66[ .‫(ك) يا أرحم الراحمين‬

(J) Yā Arḥama ar-Raḥimīn (O the most Merciful of the merciful!) [66 times].

5) The Dhikr After the Sunset Prayer

These dhikrs are performed after the sunset prayer.

]‫ مرة‬165[ .ُ‫(أ) ال الهَ اال اللـه‬

(A) Lā ilāha illā Allah (There is no god save Allah). [165 times]

*]‫ مرة‬15[ ‫(ب) سورة الفاتحة‬

(B) The Chapter of Fātiḥa. [15 times]*

**]‫ مرة‬100[ .‫(ج) ا ْست َ ْغف ُر اللـهَ العَظيم‬

(C) Astaghfiru Allah al-ʿAẓīm (I ask Allah the Great for forgiveness). [100 times]**

6) The Dhikr After the Night Prayer

These dhikrs are performed after the night prayer. The dervish should perform this dhikr while seated. The

dhikrs of “lā ilāha illā Allah” and “Allah”, i.e. the first and third dhikrs, should be accompanied with the

Kasnazanī movement of dhikr, i.e. “striking the rock of the heart with the hammer of dhikr”.

]‫ مرة‬300[ .ُ‫(أ) ال الهَ اال اللـه‬

(A) Lā ilāha illā Allah (There is no god save Allah). [300 times]

َ ‫علَيه و‬
‫] مرة‬100[ .ُ‫ في كل لمحة ونفس عدد ما وسعه علم اللـه‬، ‫سل ْم‬ َ ‫(ب) ال الهَ اال اللـهُ ُم َحمد ٌ َرسو ُل اللـه‬
َ ‫صلى اللـهُ ت َعالى‬
(B) Lā ilāha illā Allah (There is no god save Allah) Muḥammad rasūlu Allah (Muḥammad is the Messenger of

Allah) ṣallā Allah ta‘ālā ‘alayhi wa sallam (prayer and peace of Allah, High is He, be upon him), fī kulli

lamḥatin wa nafas (with every look and breath), ʿadada mā wasiʿa ʿilmu Allah (as many times as Allah’s

knowledge encompasses). [100 times]

]‫ مرة‬300[ .ُ‫(ج) اللـه‬

(C) Allah. [300 times]

*]‫ مرة‬10[ ‫(د) سورة الفاتحة‬

(D) The Chapter of Fātiḥa. [10 times]*

**]‫ مرة‬100[ .‫(ه) ا ْست َ ْغف ُر اللـهَ العَظيم‬

(E) Astaghfiru Allah al-‘Aẓīm (I ask Allah the Great for forgiveness). [100 times]**

]‫ مرة‬100[ .‫سل ْم تَسْليما‬

َ ‫صحْ به و‬ َ ‫والوحْ ي والرسالَة والح ْك َمة و‬
َ ‫على آله َو‬ َ ‫الوصْف‬
َ ‫سيدنا ُم َحمد‬
َ ‫على‬
َ ‫صل‬
َ ‫(و) الل ُهم‬
(F) Allahumma ṣallī ʿalā sayyidina Muḥammad al-waṣfi wal-waḥyi war-risālati wal-ḥikmati (O Allah! Send

prayer on our Master Muhammad whose attributes, revelation, message, and wisdom are most praised

(Muḥammad), waʿalā ‘’ālihi waṣaḥbihi (and on his lineage and companions), wasallim taslīmā (and salute

them with a perfect salutation) [100 times].

]‫ مرة‬200[ .ٌ ‫ َولَ ْم يَ ُك ْن لَهُ ُكفُوا أ َ َحد‬.ْ‫ لَ ْم يَل ْد َولَ ْم يُولَد‬.ُ ‫ اللـهُ الص َمد‬.ٌ ‫ قُ ْل ه َُو اللـهُ أ َ َحد‬.‫ بسْم اللـه الرحْ َمن الرحيم‬:‫(ز) سورة اإلخالص‬

(G) The chapter of Ikhlāṣ: Bismi Allahi ar-Raḥmāni ar-Raḥīm (In the name of Allah, the Gracious, the

Merciful). Qul Huwa Allahu Aḥad (Say, He, Allah, is One). Allahu aṣ-Ṣamad (Allah the Self Sustained). Lam

yalid walam yūlad (He begets not, nor is He begotten). Wa lam yakun lahu kufuwan aḥad (And there is no

peer to Him) [200 times].

7) The Dhikr After Every Obligatory

Prayer
This dhikr is performed after everyone of the five daily obligatory prayers.

]‫ مرات‬3[ .‫ وه َُو ب ُكل شَيء ُمحيط‬،‫ هللاُ ُمعيني‬،‫ هللاُ َمعي‬،‫علَي‬

َ ٌ ‫ هللاُ شاهد‬،‫ هللاُ ناظري‬،‫(أ) هللاُ حاضري‬
Allahu ḥādirī (Allah is present with me), Allahu nāẓirī (Allah sees me), Allahu shāhidun ʿalay (Allah is a

witness on me). Allahu maʿī (Allah is with me), Allahu muʿīnī (Allah is my helper), wa huwa bi kulli shay’in

muḥīṭ (and He encompasses everything). [3 times]

]‫ مرة‬1[ .‫ رب اغفر لي‬،‫ وأتوب إليه‬،‫ الحي القَيوم الذي ال يموت‬،‫ الرحمن الرحيم‬،‫(ب) أستغفر هللا الذي ال إله إال هو‬

Astaghfiru Allah (I ask Allah for forgiveness), al-ladhī Lā ilāha illā Huwa (whom there is no god save He), ar-

Raḥmān ar-Raḥīm (the Gracious, the Merciful), al-Ḥayyu al-Qayyūm (the Ever-living, the Eternal) al-ladhī lā

yamūt (who does not die), wa-atūbu ilaihi (and I repent to Him). Rabbi ighfir lī (My Lord, forgive me!) [1

time]

8) The “Waṣfīyya Prayer”

This prayer on the Prophet can be performed any time.
 ]‫ مرة‬1000[ .‫سل ْم تَسْليما‬
َ ‫صحْ به و‬ َ ‫والوحْ ي والرسالَة والح ْك َمة و‬
َ ‫على آله َو‬ َ ‫الوصْف‬
َ ‫سيدنا ُم َحمد‬
َ ‫على‬
َ ‫صل‬
َ ‫الل ُهم‬
Allahumma ṣallī ʿalā sayyidinā Muḥammadi ’l-waṣfi wal-waḥyi war-risālati wal-ḥikmati waʿalā ‘ālihi

waṣaḥbihi wasallim taslīmā (O Allah! Send prayer on our Master whose quality, revelation, message, and

wisdom are most praised (Muḥammad), and on his lineage and companions, and salute him with a perfect

salutation). [1,000 times]

Footnotes
* The 100 readings of chapter of Fātiḥa may be split after the five prayers, as shown above or read at any time.

This is the wording of this Qur’anic chapter:

َ‫ط الذين‬ َ ‫ط ْال ُم ْست َق‬

َ ‫ ص َرا‬.‫يم‬ َ ‫ ا ْهدنَا الص َرا‬. ُ‫ إياكَ نَ ْعبُد ُ َوإياكَ نَ ْست َعين‬.‫ َمالك يَ ْوم الدين‬.‫ الرحْ َمن الرحيم‬. َ‫ ال َح ْمد ُ لل َرب العَالَمين‬.‫بسْم اللـه الرحْ َمن الرحيم‬

]‫ مرة‬100[ . َ‫علَيْه ْم َوال الضالين‬ ُ ‫غيْر ْال َم ْغ‬

َ ‫ضوب‬ َ َ‫أ َ ْنعَ ْمت‬
َ ‫علَيْه ْم‬

Bismi Allahi ar-Raḥmāni ar-Raḥīm (In the name of Allah, the Gracious, the Merciful). Al-ḥamdu lillah (Praise

be to Allah), Rab al-ʿālamīn (the Lord of all peoples), ar-Raḥmāni ar-Raḥīm (the Gracious, the

Merciful), māliki yawm ad-Dīn (the Master of the Day of Judgment). Iyyāka naʿbudu (It is You whom we

worship), wa iyyāka nastaʿīn (and it is You whom we ask for help). Ihdina aṣ-ṣirāṭa al-mustaqīm (Guide us

to the Straight Way), ṣirāṭa al-ladhīna anʿamta ʿalayhim (the Way of those on whom You confer Your

grace), ghayri al-maghdūbi ʿalayhim (not of those on whom Your anger falls), walā ad-dāllīn (and not of those

who go astray) [100 times].

** The dhikr of “Astaghfiru Allah al-‘Aẓīm (I ask Allah the Great for forgiveness)” maybe also be performed

500 times at any one time instead of splitting it 100 times after each prayer.
 The Permanent Dhikrs
These consist of 19 dhikrs each of which is recited 100,000 (one hundred thousand) times. The time taken to

complete any of these dhikrs depends on how many of it is the dervish able to do beside his daily dhikrs. After

finishing reciting the first dhikr, “lā ilāha illā Allah,” one hundred thousand times, the dervish moves on to the

second dhikr, “Allah,” and so on. After completing the 19th dhikr, “lā murād illā Allah,” one hundred thousand

times, the dervish should repeat the set of dhikrs starting with the first dhikr, “lā ilāha illā Allah.”

Reciting these 19 dhikrs does not require being in a special posture so the dervish can recite them anywhere, for

instance while walking on the street.

The Permanent dhikrs may be recited any time except from the sunset of Monday to the sunset of Tuesday and

from the sunset of Thursday to the sunset of Friday. During these two periods, the dervish must recite the

Waṣfiyya prayer (see the Daily Dhikrs) instead, and there is no need to keep count. However, the reading of the

Waṣfiyya prayer as part of the Daily Dhikrs is not affected by this.

The nineteen permanent dhikrs are as follows:

.‫) ال اله اال هللا‬1

1) Lā ilāha illā Allah (There is no god save Allah).

.‫) هللا‬2

2) Allah.
 .‫) يا هو‬3

3) Yā Hū (O He!).

.‫) يا حي‬4

4) Yā Ḥay (O Ever-living One!).

.‫) يا واحد‬5

5) Yā Wāḥid (O One!).

.‫) يا عزيز‬6

6) Yā ʿAzīz (O Invincible One!).

.‫) يا ودود‬7

7) Yā Wadūd (O Loving One!).

.‫) يا رحمن‬8

8) Yā Raḥmān (O Gracious One!).

.‫) يا رحيم‬9

9) Yā Raḥīm (O Merciful One!).

.‫) سُبحانَ اللـه وال َح ْمد ُ لل وال الهَ اال اللـهُ واللـهُ أ ْكبَر‬10

10) Subḥāna Allah (glory be to Allah), wal-ḥamdu liLlah (and praise be to Allah), wa lā ilāha illā Allah (and

there is no god save Allah), wa Allahu Akbar (and Allah is Greater).

.‫سل ْم تَسْليما‬
َ ‫صحْ به و‬ َ ‫والوحْ ي والرسالَة والح ْك َمة و‬
َ ‫على آله َو‬ َ ‫الوصْف‬
َ ‫سيدنا ُم َحمد‬
َ ‫على‬ َ ‫) الل ُهم‬11
َ ‫صل‬
11) Allahumma ṣallī ʿalā sayyidinā Muḥammadi ’l-waṣfi wal-waḥyi war-risālati wal-ḥikmati waʿalā ‘ālihi

waṣaḥbihi wasallim taslīmā (O Allah! Send prayer on our Master whose quality, revelation, message, and

wisdom are most praised (Muḥammad), and on his lineage and companions, and salute him with a perfect

salutation).

.‫) بسْم اللـه الرحْ َمن الرحيم وال حول وال قوة اال بالل العلي العظيم‬12

12) Bismi Allahi ar-Raḥmāni ar-Raḥīm (In the name of Allah, the Gracious, the Merciful), wa lā ḥawla wa la

quwwata illā biLlah (and there is no might nor strength but by Allah) al-ʿAlī al-ʿAẓīm (the High, the Great).

.ٌ ‫ َولَ ْم يَ ُك ْن لَهُ ُكفُوا أ َ َحد‬.ْ‫ لَ ْم يَلدْ َولَ ْم يُولَد‬.ُ ‫ اللـهُ الص َمد‬.ٌ ‫ ق ُ ْل ه َُو اللـهُ أ َ َحد‬.‫) بسْم اللـه الرحْ َمن الرحيم‬13

13) Bismi Allahi ar-Raḥmāni ar-Raḥīm (In the name of Allah, the Gracious, the Merciful). Qul Huwa Allahu

Aḥad (Say, He, Allah, is One), Allahu aṣ-Ṣamad (Allah the Self-Sustained), Lam yalid wa lam yūlad (He

begets not, nor is He begotten), Wa lam yakun lahu kufuwan aḥad (And there is no peer to Him).
 َ ‫علَيه َو‬
َ ُ‫سلم صادق‬
.‫الوعْد األمين‬ َ ُ‫ ُم َحمد ٌ َرسو ُل اللـه‬،‫) ال الهَ اال اللـهُ ال َملكُ ال َحق ال ُمبين‬14
َ ‫صلى اللـهُ ت َعالى‬
14) Lā ilāha illā Allah (There is no god save Allah), al-Maliku (the King), al-Ḥaqqu al-Mubīn (the True One,

the Manifest One). Muḥammad rasūlu Allah (Muḥammad is the Messenger of Allah), ṣallā Allah taʿālā ʿalayhi

wa sallam (prayer and peace of Allah be upon him), ṣādiqu al-waʿdi al-amīn (the truthful in (his) promise, the

trustworthy one).

َ ‫علَيكَ و‬
.ُ‫سلم يا َرسو َل اللـه‬ َ ‫سبْحانَه َوت َعالى‬ َ )15
ُ ُ‫صلى اللـه‬
15) Ṣallā Allah subḥānahu wa taʿālā ʿalayka wa sallam yā rasūl Allah (prayer and peace of Allah, Sublime and

High is He, be upon you, O Messenger of Allah!).

.ُ‫) ال َم ْقصودَ اال اللـه‬16

16) Lā maqṣūd illā Allah (There is no destination save Allah).

.ُ‫) ال َم ْوجودَ اال اللـه‬17

17) Lā mawjūd illā Allah (There is no one save Allah).

.ُ‫لوب اال اللـه‬

َ ‫ط‬ ْ ‫) ال َم‬18

18) Lā maṭlūb illā Allah (There is no one sought after save Allah).

.ُ‫) ال ُمرادَ اال اللـه‬19

19) Lā murād illā Allah (There is no one wanted save Allah).

 Kasnazan
Here are some sayings of Shaikh ʿAbd al-Karīm Shāh al Kasnazan:

 O my son! This world is an illusion and everything in it is ephemeral. The cares of the children of this

world are their shares in this world, while the cares of the children of the hereafter are their shares

in the hereafter. Avoid laying untrue claims.

 Whatever you eat disappears and what you put on wears off, yet what you do, whether good or evil,

you will meet [in the hereafter). Heading toward Allah is a decreed matter and departing the loved

ones is a promise that is certain to come to pass.

 The beginning in this world is weakness and the end is death and graves. Connect your heart to Allah

and shun everything else. Follow the path of the poor, walk straight on the foot of Sharīʿa, guard your

intention against the filth of bad thoughts, and hold your heart from inclining towards people. Eat dry

bread and drink salty water from the door of Allah and do not eat fresh meat and honey from a door

other than Allah’s. In making your living, adhere to earnings that are permissible according to Sharīʿa.

 O seeker! Beware of breaking the hearts of the poor. Keep good relations with the relatives and be

generous towards them. Forgive the person who wrongs you and be humble towards the person who

shows arrogance to you. Visit so often the poor and accompany them. Help the orphans with their

needs and show generosity towards them.

al-Qādir al-Kasnazan
These are some of the words of wisdom of Shaikh ʿAbd al-Qādir al-Kasnazan:

 O seeker! Put on a clean, clear shirt of repentance. Anyone who does not follow Sharīʿa and Ṭarīqa

with chastity is not one of our dervishes. Our dervish has to adhere to Sharīʿa, Ṭarīqa, renunciation,

and pious restraint, and has to avoid greediness.

 He who restrains his anger and forgives that who wrongs and hurts him Allah promotes him to the

ranks of the men of Allah.

 If you wanted to backbite someone, then backbite your parents for they are more deserving of having

your good deeds than others [the Shaikh here refers to the fact that the backbiter loses the reward

for his good deeds to whom he backbites).

 Avoid making false claims. It stains the face and blinds the eyes. Avoid claiming to be a righteous

person when he is involved in bad actions and eats the food of those or the companions of those who

take bribes, take usury, are unfair. It is not possible for a person to be righteous when he tells lies,

backbites, and causes conflict between people. How can he ask to be truthful with Allah when he goes

astray. Be careful not to claim to be a Shaikh when you disobey Allah. Allah will tell you: “Do you not

feel ashamed of claiming to be near to Me when you have not washed your clothes that are too dirty

to be suitable for sitting with Me?” You fill your stomach of forbidden things and walk to the sins; you

are a lying claimant.

Sayings of Shaikh Hussein al-Kasnazan

These are some of the wise words of Shaikh Hussein al-Kasnazan:

 Our Ṭarīqa is based on the Qur’an and the Sunna, having love for the truth, self-discipline,

truthfulness, being patient with hard circumstances and afflictions, fulfilling the promise, avoiding

drawing satisfaction from the calamities of Muslims, not hurting your neighbour, responding to the

offence with charity, showing mercy towards orphans, giving clothing to the naked, feeding the

hungry, dressing the poor, strengthening the weak and avoiding wronging others.

 O seeker! Distance yourself from loving this world for loving it ruins the worshipper as heat ruins

honey. O my dervish! Be with the wronged and do not be with the wrongful one for this world may

last with disbelief but it does not last with wrongdoing.

 People are all equal; nothing differentiate between them other than piety and good deeds.

 O people! There is no superior and inferior or different ranks in religion other than by fruitful works.

We are all from Adam, and Adam is from dust.

 O seeker! Allah (high is He) prohibited backbiting, slander, calling names, disbelief, and disobedience,

so avoid all these prohibited things. Not everyone who kneels and prostrates properly performs the

‫“ او ْال ُمنك ِار ْالفاحْ شااءِ ا‬Prayer prohibits indecency and

prayer that is described in this verse: ‫ع ِن ت ا ْن اهى الص اَلة ا ِإن‬

wrongdoing” (29.45). The real praying person is one fulfills all the requirements of the prayer: doing

the right movements, praying correct numbers, saying the two statements of glorification of God,

saying Allahu Akbar (Allah is great), avoiding what is illegal, doing what is permissible, showing piety,

and having respect for it. The person prays properly only when he has done all of that, and is focused

and aware when he prays, and purifies his body of anything that is forbidden, including what he eats
 and keeps in his heart. As for the person who has illicit sex, puts on illegal cloths, or drinks forbidden

‫ول اع ْنهُ اكانا أُولاـئِكا ُكل او ْالفُ اؤادا او ْالبا ا‬

drinks then he is the one that this verse refers to: ‫ص ار الس ْم اع إِن‬ ً ُ ‫“ ام ْسئ‬The hearing,

the sight, and the heart will all be accountable” (17.36).

 O seeker! Adhere to the door of Allah, turn your face towards the Messenger of Allah (PBUH), and

seek spiritual help from his high position sincerely through your Shaikh. Be polite in his presence, and

be respectful of him in his absence, and be careful. Serve much in his house and say little in his

presence. Give advice to your brothers and bring their hearts together. Occupy your heart with dhikr

and beautify your heart with thinking. Seek the help of Allah and be patient with whatever harm

comes your way. Do much prayer on the Messenger (PBUH), stay at home and do not go out often to

the shops and places of happiness, and hold firm to the rope of Allah. The person who abandons this

world earn happiness. Honour your guest, be merciful towards your parents, children, spouse, and

servant. Remember Allah in every matter, be sincere to Him in public and in private, and do good

works for the hereafter. This is my advice to you, O seeker!

Sayings of Shaikh ʿAbd al-Karīm al-Kasnazan

These are some of the words of Shaikh ʿAbd al-Karīm al-Kasnazan:

 This world has a smooth feel, sharp teeth, and poisonous tongue. Our capital in it is worship as stated

in this verse: ‫نس ْال ِجن اخلا ْقتُ او اما‬ ِ ْ ‫ُون ِإل او‬
‫اْل ا‬ ِ ‫“ ِليا ْعبُد‬I have not created the jinn and the human beings but to
worship Me” (51.56).

 The impact of the vocal dhikr on the heart is like the hammer’s on the bent iron, whereas the impact

of the silent dhikr is like that of a light piece of wood on the iron.

 On the necessity of fulfilling one’s duties in both this world and the hereafter the Shaikh used to

say: “The person has to be a worker and a dervish, a student and a dervish, a public servant and a

dervish, a farmer and a dervish.”

Sayings of Shaikh Muḥammad al-Muḥammad

al-Kasnazan
Shaikh Muḥammad al-Muḥammad al-Kasnazān has delivered thousands of lectures to countless people. These

are a few quotations:

 The Prophet (PBUH) is light from Allah. He is the door to Allah. He is the city of the divine knowledge,

and the door to the city is Imam ʿAlī.

 Ṭarīqa is the way of the Prophet (PBUH). It is the bayʿa (pledge) and covenant that connects us to it.

 The Shaikhs have Ṭarīqa so that you can overcome the existing veils. There are seventy veils, one after

another, which surround you. You have to penetrate those veils to reach out to Allah, but how do you

ِ ‫“ ام ْخ ار ًجا لهُ ياجْ عال اللـها يات‬and whoever fears Allah, He will make for
do that? This is what the verse says: ‫ق او امن‬

him a way out” (65.2). You have to go through the veils to get to the light. How do you overcome the

veils? You do that with the light of dhikr. When the dhikr of Allah enters the person’s mind and spirit,

he penetrates the veils. You will be able to connect with the greatest light, the Prophet (PBUH). We

believe the Prophet (PBUH) is the light of Allah. The light of dhikr is the second light. We acquire from

both lights to attain to sainthood.

 The walīs (saints) attained to the position of sainthood by faith. Faith is planted in the heart: ‫اب‬
‫فِي اكت ا‬
‫اْلي امانا قُلُوبِ ِه ُم‬
ِ ْ “He wrote faith in their hearts” (58.22). Faith means acceptance and submission. When
you arrive to this station, neither your wife, brother, father, people or any force on earth can affect

you. Nothing can uproot that plant from your heart.

 The preacher is great in the sight of Allah and the Messenger; why? Because he guides people, give

direction to them. He is a guide, one that guides to the straight path.

 In Ṭarīqa we do not differentiate between man and woman. Whether male or female, the dervish has

the same duties, dhikrs, and requirements. In some cases, women have more duties than men because

are responsible for bringing up the children according to the words and deeds of the Prophet (PBUH).

 The dervish should not visit any Shaikh, sayyid, or saint other than his Shaikh, because his spiritual

connection is with his Shaikh, who is connected to his Shaikh, and so on to the Prophet (PBUH).
 The Chain of Shaikhs of Ṭarīqa Kasnazāniyya
Ṭarīqa ʿAliyyah Qādiriyyah Kasnazāniyya has a continued silsila of Shaikhs who are spiritually connected to

each other and ultimately to the Prophet [ṣallā Allah taʿālā ʿalayhi wa sallam]. The silsila of Shaikhs of Ṭarīqa

Kasnazāniyya has two lines that branched from Imām ʿAlī bin Abī Ṭālib. In the first line, which Shaikh

Muḥammad calls “the Golden Line,” the Masterhood of Ṭarīqa was transferred through Imām al-Ḥussein, son

and student of Imām ʿAlī bin Abī Ṭālib, and in the second line, the Masterhood of Ṭarīqa was transferred via

another of Imām ʿAlī’s students, Shaikh Ḥasan al-Baṣrī. Both lines then re-unite at Shaikh Maʿrūf al-Karkhī

who was a student of both Imām ʿAlī ar-Ridhā of the Golden Line and Shaikh Dāwūd aṭ-Ṭa’ī of the second line.

This is the silsila of Shaikhs of Ṭarīqa Kasnazāniyya:

Allah

to Prophet Muḥammad [ṣallā Allah taʿālā ʿalayhi

wa sallam]

to Imām ʿAlī bin Abī Ṭālib

The golden line The second

line

to Imām al-Ḥussein to Shaikh al-Ḥasan

al-Baṣrī

to Imām ʿAlī Zayn

al-ʿĀbidīn

to Imām Muḥammad to Shaikh Ḥabīb

al-Bāqir al-ʿAjamī
 to Imām Jaʿfar

aṣ-Ṣādiq

to Imām Mūsā

al-Kādhim

to Imām ʿAlī ar-Ridhā to Shaikh Dāwūd

aṭ-Ṭā’ī

to Shaikh Maʿrūf al-Karkhī

To Shaikh as-Sarī as-Saqaṭī, to Shaikh Junayd

al-Baghdādī, to Shaikh Abī Bakr ash-Shiblī, to

Shaikh ʿAbd al-Wāḥid al-Yamānī, to Shaikh Abī

Faraj aṭ-Ṭarsūsī, to Shaikh ʿAlī al-Hagārī, to

Shaikh Abī Saʿīd al-Makhzūmī, to Shaikh ʿAbd al-

Qādir al-Gaylānī, to Shaikh ʿAbd ar-Razzāq

al-Gaylānī, to Shaikh Dāwūd aṭḥ-Ṭḥānī, to Shaikh

Muḥammad Gharībullah, to Shaikh ʿAbd al-Fattāḥ

as-Sayyāḥ, to Shaikh Muḥammad Qāsim, to

Shaikh Muḥammad Ṣādiq, to Shaikh Ḥussein

al-Baḥrānī, to Shaikh Aḥmad al-Iḥsā’ī, to Shaikh

Ismāʿīl al-Wilyānī, to Shaikh Muḥyī ad-Dīn

Karkūk, to Shaikh ʿAbd aṣ-Ṣamad Gala Zarda, to

Shaikh Ḥussein Qāzān Qāya, to Shaikh ʿAbd al-

Qādir Qāzān Qāya, to Shaikh ʿAbd al-Karīm Shāh

al-Kasnazān, to Shaikh ʿAbd al-Qādir

al-Kasnazān, to Shaikh Ḥussein al-Kasnazān, to

Shaikh ʿAbd al-Karīm al-Kasnazān, and to the

present Master Shaikh Muḥammad al-

Muḥammad al-Kasnazān.