Prophet Muhammad (saw)"And We have not sent you except as a mercy to mankind"Chapter 21:107

A Special Conversation with Habib Umar bin Hafiz (ha)

2011-08-26T14:03:00.000-07:00

A Special Conversation with Habib Umar bin Hafiz from Radical Middle Way on Vimeo.

Islam and Modernity: Intention, Balance, and the Inheritance of the Past

2011-08-22T21:50:00.000-07:00

Islam and Modernity: Intention, Balance, and the Inheritance of the Past from Habib Umar Tour on Vimeo.

Imam Abdallah Ibn ‘Alawi al-Haddad(ra) on Fasting

2011-08-01T10:59:00.000-07:00

Increase your good works, especially in Ramadan, for the reward of a supererogatory act performed during it equals that of an obligatory act performed at any other time. Ramadan is also a time when good works are rendered easy and one has much more energy for them than during any other month. This is because the soul, lazy when it: comes to good works, is then imprisoned by hunger and thirst, the devils who hinder it are shackled, the gates of the Fire are shut, the gates of the Garden are open, and the herald calls every night at God’s command: ‘O you who wish for goodness, hasten! And O you who wish for evil, halt!’ You should work only for the hereafter in this noble month, and embark on something worldly only when absolutely necessary. Arrange your life before Ramadan in a manner which will render you free for worship when it arrives. Be intent on devotions and approach God more surely, especially during the last ten days. If you are able not to leave the mosque, except when strictly necessary, during those last ten days then do so. Be careful to perform the Tarawih prayers during every Ramadan night. In some places it is nowadays the custom to make them so short that sometimes some of the obligatory elements of the prayer are omitted, let alone the sunnas. It is well known that our predecessors read the whole Qur’an during this prayer, reciting a part each night so as to complete it on one of the last nights of the month. If you are able to follow suit then this is a great gain; if you are not, then the least that you can do is to observe the obligatory elements of the prayer and its proprieties. Watch carefully for the Night of Destiny [Laylat'ul-Qadr], which is better than a thousand months. It is the blessed night in which all affairs are wisely decided. The one to whom it is unveiled sees the blazing lights, the open doors of heaven, and the angels ascending and descending, and may witness the whole of creation prostrating before God, its Creator. Most scholars are of the opinion that it is in the last ten nights of Ramadan, and is more likely to fall in the odd numbered ones. A certain gnostic witnessed it on the night of the seventeenth, and this was also the opinion of al-Hasan al-Basri. Some scholars have said that it is the first night of Ramadan, and a number of great scholars have said that it is not fixed but shifts its position each Ramadan. They have said that the secret wisdom underlying this is that the believer should devote himself completely to God during every night of this month in the hope of coinciding with that night which has been kept obscure from him. And God knows best. Hasten to break your fast as soon as you are certain that the sun has set. Delay suhur long as you do not fear the break of dawn. Feed those who fast at the time when they break it, even if with some dates or a draught of water, for the one who feeds another at the time of breaking the fast receives as much reward as he without this diminishing the other’s reward in any way. Strive never to break your fast nor to feed anyone else at such a time except with lawful food. Do not eat much, take whatever lawful food is present ‘ and do not prefer that which is tasty, for the purpose of fasting is to subdue one’s lustful appetite, and eating a large quantity of delicious food will on the contrary arouse and strengthen it. Fast on the days on which the Law encourages you to fast, such as the day of Arafat for those who are not participating n the pilgrimage, the ninth and tenth [‘Ashura] of Muharram, and the six days of Shawwal, starting with the second day of the Feast, for this is the more effective discipline for the soul. Fast three days in each month, for these equal a perpetual fast. It is better if these are the White Days, for the Prophet, may blessings and peace be upon him, never omitted to fast them whether he was at home or traveling. Fast often, especially in times of special merit such as the Inviolable Months, and noble days such as Mondays and Thursdays. Know that fasting is the pillar of discipline and the basis of striving. It has been said that fasting constitutes half of fortitude. The Messenger of God, may blessings and peace be upon him, said: ‘God the Exalted has said: “All good deeds of the son of Adam are multiplied ten to seven hundredfold, except fasting, for it is Mine, and I shall reward a man for it, for he has left his appetite, his food and drink for My sake!”‘ ‘The one who fasts has two joys, one when breaking his fast, the other when meeting his Lord.’ And; ‘The odour of the fasting man’s mouth is more fragrant to God than that of musk.’ God says the truth and He guides to the way. [XXXIII:4] Book of Assistance by Imam al-Haddad

The Blessed Month Of Rajab Part1

2011-06-03T09:25:00.000-07:00

On the excellent qualities of the holy month of Rajab Excerpts from Al-Ghunya li-Talibi Tariq al-Haqq by El-Sheikh Syed Abdul-Qadir al-Jilani (Radhi Allahu Anhu) (PART 1)

Traditional prayers of supplication (ad'iya ma'thura) that are particularly appropriate on the first night of Rajab.

When the worshipper has duly performed his salat on the first night of Rajab, he is recommended to offer the following Du’a:

“O Allah, to You the applicants apply this night, to You the aspirants aspire, and for Your gracious bounty and beneficence the seekers look in hope. You have special favors [nafahat] to bestow this night, and prizes and gifts and presents. You will bestow them upon whomever You choose from among Your servants, and You will withhold them from those who are not ready to receive Your providential care ['inaya]. Well, here am I, Your servant who is sorely in need of You, hoping for Your gracious bounty and beneficence! If it pleases You, O my Master [Ya Maulaa-ya], to bestow Your Grace this night upon one of Your creatures, and if You will be so generous as to grant him a favor out of Your kindness, then bless Sayyidina Muhammad and his family, and let me enjoy Your Superabundance and Beneficence, Ya Rabbal-'Aalameen!”

Hazrat Babul-'Ilm, ’Ali bin Abu Talib (karramallah wajhah) would devote himself entirely to worship during four nights of the year, namely: The first night of Rajab; the Night of the Fastbreaking [Lailat al-Fitr]; the Night of the Sacrifices [Lailat al-Adha]; and the night of the middle of Sha’ban. Here is the prayer of Du’a he used to offer on those nights:

"O Allah, bless Sayyidina Muhammad and his family, those Lanterns of Wisdom [masabih al-hikma], Masters of Grace [mawali 'n-ni'ma] and Mines of Virtue [ma'adin al-'isma]! Let them be my protection against all evil. Do not take me by surprise or unawares. Do not cause the outcome of my life's work to be nothing but disappointment and regret. May it please You to view me with favor, for Your forgiveness is granted to the wrongdoers and I am one of the wrongdoers. O Allah, forgive me that which cannot do You any harm, and grant me that which cannot bring You any benefit. You are the One whose Rahmah is all-embracing, the One whose Hikmah is incomparable, so grant me the blessings of comfort and composure, security and good health, thankfulness, well-being, and taqwa. Instill patience and honesty in me and in your Awliya. Let ease [yusr] be Your gift to me, and do not let it come with difficulty ['usr] attached. Extend these same blessings to my wife and children, to my brothers in You, and to all those Muslim men [Muslimin] and Muslim women [Muslimat], those believing men [mu'minin] and believing women [mu'minat], who have helped me to become the man I am today."

The Blessed Month Of Rajab Part2

2011-06-03T09:23:00.000-07:00

On the excellent qualities of the holy month of Rajab Excerpts from Al-Ghunya li-Talibi Tariq al-Haqq by El-Sheikh Syed Abdul-Qadir al-Jilani (Radhi Allahu Anhu) (PART 2)

Some traditional reports concerning the special blessings bestowed by Allah (Almighty and Glorious is He) upon those who perform the prayer [salat] during the holy month of Rajab.

It was just after the new moon had appeared to mark the beginning of Rajab, as Shaikh Imam Hibatullah ibn al-Mubarak as-Saqati (Rahmatullah ’alayh) has informed us on good traditional authority, that the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) turned to Hazrat Salman al-Farsi (Radhiyallahu ’anhu) and said:

O Salman, Allah will surely erase all the sins from the record of any believing man [mu'min], and of any believing woman [mu'minah], who performs thirty rak'ah in the course of this month, reciting in each cycle Surah al-Fatiha and the Surah that begins with "Qul HuwAllahu Ahad"¹ three times, and the Surah that begins with "Qul Yaa-ayyu-hal-kaa-firoon"² three times. That man or woman will be granted the same reward as a person who has fasted throughout the entire month. He or she will be treated as one of those who continue to perform the salat [al-musallin] right through to the following year, and will be credited every day with a deed as noble as that of one of the Martyrs of the Battle of Badr [Shahid min Shuhadaa-e Badr].

For every day of fasting [in Rajab], the ’ibadah of an entire year will be recorded in favor of the believer concerned, whose credit will be enhanced by a thousand degrees. If the believer keeps the fast throughout the whole of this month, as well as performing this particular salat-prayer [i.e., the aforementioned thirty rak'ahs of prayer], Allah will deliver that man or woman from the Fire of Hell and declare that he or she is entitled to enter the Garden of Paradise, therein to dwell in the vicinity of Allah Subhanahu wa Ta’ala.

Sayyidina Jibril (’Alayhis-Salaam) informed me of this, and then he went on to say: "O Muhammad, this a clear sign to mark the distinction between you true believers, on the one hand, and the mushrikeen and munafiqeen on the other, because the munafiqeen do not perform that prayer."

Having heard these words addressed to him by the Nabi (Sall Allahu alaihi wa Aalihi wa Sallim), Hazrat Salman (Radhiyallahu ’anhu) responded by saying: “O Messenger, tell me exactly how I must perform that particular salat-prayer, and exactly when I must perform it.”

“O Salman,” said Sayyidina Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim):

"On the first day of the month you must perform ten rak'ahs. In each rak'ahs you must recite Surah al-Fatiah one time only, then the Sura that begins with "Qul HuwAllahu Ahad" three times, and then the Surah that begins with "Qul Yaa-ayyu-hal-kaa-firoon" three times. When you have pronounced the final salutation [sallamta], you must raise your hands and say:

There is no god except Allah, Alone. No partner has He. To Him belongs the kingdom and to Him belongs the praise. He brings to life and causes death, while He is Ever-Living and never dies. All goodness is in His Hand, and He is Powerful over all things. O Allah, no one can withhold what You have given, and no one can give what You have withheld, nor will the worldly fortune of the possessor of such fortune profit him, if he does not obtain the fortune that comes from You [in the hereafter].

Then you must rub your face with your hands, for at this point you will have completed the first set of ten rak'ahs.

In the middle of the month you must perform another ten rak'ahs of the salat-prayer. In each rak'ah you must again recite Surah al-Fatihah one time only, then the Surah that begins with "Qul HuwAllahu Ahad" three times, and then the Surah that begins with "Qul Yaa-ayyu-hal-kaa-firoon" three times. When you have pronounced the final salutation [sallamta], you must raise your hands as you did before, but this time you must say:

There is no god except Allah, Alone. No partner has He. To Him belongs the kingdom and to Him belongs the praise. He brings to life and causes death, while He is Ever-Living and never dies. All goodness is in His Hand, and He is Powerful over all things. (I worship Him) as God, Single, One, Everlasting, Alone, Unique. He takes unto Himself neither female consort nor son.

Then you must rub your face with your hands, for at this point you will have completed the second set of ten rak'ahs.

At the end of the month you must perform the third and final set of ten rak'ahs of salat, and in each rak'ah you must again recite Surah al-Fatihah one time only, then the Surah that begins with "Qul HuwAllahu Ahad" three times, and then the Surah that begins with "Qul Yaa-ayyu-hal-kaa-firoon" three times. When you have pronounced the final salutation [sallamta], you must raise your hands as before, but this time you must say:

There is no god except Allah, Alone. No partner has He. To Him belongs the kingdom and to Him belongs the praise. He brings to life and causes death, while He is Ever-Living and never dies. All goodness is in His Hand, and He is Powerful over all things. May Allah bless Sayyidina Muhammad and the pure members of his family. There is neither any power nor any strength except with Allah, the Most High, the Almighty.

You should then ask for whatever you need, whereupon He will surely give a positive response to your Du'a. Allah will interpose seventy ditches between you and Hell [Jahannam], and each of those ditches will be as wide as the distance that separates this earth from heaven above. For every rak'ah of salat-prayer you have performed, He will credit you with a million rak'ahs. He will also inscribe on your record an exemption from the Fire of Hell and a permit to cross the Narrow Bridge [sirat]."

Hazrat Salman (Radhiyallahu ’anhu) is reported as having said: "As soon as the Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) had finished speaking, I sank to the ground in humble prostration, weeping as I sought to express my gratitude to Allah (Exalted is He) for what I had just been privileged to hear."

Endnotes

Surah al-Ikhlaas
Surah al-Kaafiroon

The Blessed Month Of Rajab Part3

2011-06-03T09:19:00.000-07:00

On the excellent qualities of the holy month of Rajab Excerpts from Al-Ghunya li-Talibi Tariq al-Haqq by El-Sheikh Syed Abdul-Qadir al-Jilani (Radhi Allahu Anhu) (PART 3)

Traditional reports in which great emphasis is placed on the special merit of fasting on the first Thursday in Rajab, and of performing the prayer [salat] during the first Friday night [Jumu'ah] of that month.

The following report has been conveyed to us by Shaikh Imam Abu-l-Barakat Hibatu'llah ibn al-Mubarak as-Saqati (Rahmatullah ‘alayh), who cites good traditional authority in support of its authenticity: Allah's Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) once said:

Rajab is Allah's month, Sha'ban is my month, and Ramadan is the month of my Ummah.

Someone then asked him: “O Messenger of Allah, what do you mean exactly, when you say that Rajab is Allah’s month?” So he (Sall Allahu alaihi wa Aalihi wa Sallim) explained:

[I call it Allah's month] because it is specifically associated with forgiveness, because in it the shedding of blood is brought to a halt, because in it Allah (Exalted is He) relents toward His Ambiya, because in it He rescues His Awliya from the hands of their enemies, and because anyone who fasts during this month becomes entitled to receive three things from Allah (Exalted is He). The first and second of these are forgiveness for all the sins he has previously committed, and impregnable virtue ['isma] for the remainder of his life. As for the third, he will be safe from thirst on the Day of the Greatest Review [Yawm al-'Ard al-Akbar]."

At this point a feeble old man stood up and said: "Ya Rasulullah, I am physically incapable of fasting through the whole of the month," so Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) went on to say:

Fast during the first day of the month and during the day that comes in the middle of it, and also during the very last day of the month, for then you will be given the same reward as someone who has fasted through the whole of the month, since one good deed is equal in value to ten of the same kind.

It is most important, however, that none of you should neglect the first Friday in Rajab, for it is the night that the Malaa-ika call the Night of Wishes [Lailat ar-Ragha'ib]. This is because, by the time the first third of the night has elapsed, there will not be a single angel still at large in the heavens, nor in any region of the earth bar one. They will all be gathered together in the Ka'bah and the area immediately surrounding it. Allah (Exalted is He) will condescend to notice that they have assembled there, and He will say: "My angels, ask Me for whatever you wish!" Their response to this will be: "Our Rabb, the request we wish to make is that You grant forgiveness to those who faithfully keep the fast in Rajab," whereupon Allah (Exalted is He) will tell them: "That I have already done!"

Then Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) said:

No one will go unrewarded if he fasts during the daytime on Thursday, the first Thursday in Rajab, and if he then performs twelve extra rak'ahs during the period between Maghrib and 'Isha, i.e., during the first segment ['atama] of the night of Friday. In each rak'ah, he must recite Surah al-Fatihah one time only, then the Surah that begins with "Innaa anzalnaa-hu fee layla-til-qadr"¹ three times, and the Sura that begins with "Qul HuwAllahu Ahad"² twelve times. The twelve rak'ahs must be divided into sets of two, with a salutation [taslima] to mark the conclusion of each pair. When he has completed his salat-prayer, he must invoke blessings upon me, by repeating seventy times:

O Allah, bestow blessings anda peace upon Muhammad, the Holy Nabi, and upon his family.

He must then perform sajdah, repeating seventy times while he is in sajdah:

All-Glorious, All-Holy Rabb of the Angels and of the Spirit!

Then he must raise his head and repeat seventy times:

My Rabb, forgive and have mercy and pardon that which You well know, for You are the Mighty, the Supreme.

Then he must bow down low for the second time and repeat the words he uttered during the first sajdah. Finally, while he is still in sajdah, he should ask Allah to grant his personal request, for that request will surely be fulfilled.

Allah's Holy Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) also said:

By Him in whose Hand is my soul, I assure you that no servant [of His], whether manservant ['abd] or maidservant [ama], will ever perform this particular salat-prayer without Allah forgiving all the sins of which that individual has ever been guilty, even if they are like the flecks of foam upon the ocean, as numerous as all the grains of sand, as heavy as the mountains, and as many as the drops of rain and the leaves on all the trees. On the Day of Resurrection [Yawm al-Qiyama], he will be allowed to intercede on behalf of seven hundred members of his family.

On the first night that worshipful servant spends in his grave, the reward for this salat-prayer will come to visit him [in the shape of a human being], with a cheerful face and an eloquent tongue. "O my dear friend," it will say to him, "rejoice in the good tidings, for I am here to tell you that you have been delivered from every severe affliction!" This will prompt the servant to exclaim: "Who are you? By Allah, I swear that I have never seen a man with a better-looking face than yours. Never have I heard a form of speech more charming than your way of speaking, and never have I smelled a fragrance more delightful than that of your perfume." So then it will tell him: "O my dear friend, I am the reward for that salat-prayer, the one you performed on whichever night it was, in whichever month it was, in whichever year it was. I have come here tonight in order to fulfill your request, to entertain you in your solitary state, and to banish your loneliness from you. Later on, when the trumpet is sounded, I shall provide you with shade to protect your head from the scorching heat on the Fields of the Resurrection ['Arasat al-Qiyama]. So rejoice in the good tidings, for you will never be deprived of the blessing that comes from your Master [Maula]. ahu Anhu) (PART 3) Traditional reports in which great emphasis is placed on the special merit of fasting on the first Thursday in Rajab, and of performing the prayer [salat] during the first Friday night [Jumu'ah] of that month. The following report has been conveyed to us by Shaikh Imam Abu-l-Barakat Hibatu'llah ibn al-Mubarak as-Saqati (Rahmatullah ‘alayh), who cites good traditional authority in support of its authenticity: Allah's Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) once said: Rajab is Allah's month, Sha'ban is my month, and Ramadan is the month of my Ummah. Someone then asked him: “O Messenger of Allah, what do you mean exactly, when you say that Rajab is Allah’s month?” So he (Sall Allahu alaihi wa Aalihi wa Sallim) explained: [I call it Allah's month] because it is specifically associated with forgiveness, because in it the shedding of blood is brought to a halt, because in it Allah (Exalted is He) relents toward His Ambiya, because in it He rescues His Awliya from the hands of their enemies, and because anyone who fasts during this month becomes entitled to receive three things from Allah (Exalted is He). The first and second of these are forgiveness for all the sins he has previously committed, and impregnable virtue ['isma] for the remainder of his life. As for the third, he will be safe from thirst on the Day of the Greatest Review [Yawm al-'Ard al-Akbar]." At this point a feeble old man stood up and said: "Ya Rasulullah, I am physically incapable of fasting through the whole of the month," so Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) went on to say: Fast during the first day of the month and during the day that comes in the middle of it, and also during the very last day of the month, for then you will be given the same reward as someone who has fasted through the whole of the month, since one good deed is equal in value to ten of the same kind. It is most important, however, that none of you should neglect the first Friday in Rajab, for it is the night that the Malaa-ika call the Night of Wishes [Lailat ar-Ragha'ib]. This is because, by the time the first third of the night has elapsed, there will not be a single angel still at large in the heavens, nor in any region of the earth bar one. They will all be gathered together in the Ka'bah and the area immediately surrounding it. Allah (Exalted is He) will condescend to notice that they have assembled there, and He will say: "My angels, ask Me for whatever you wish!" Their response to this will be: "Our Rabb, the request we wish to make is that You grant forgiveness to those who faithfully keep the fast in Rajab," whereupon Allah (Exalted is He) will tell them: "That I have already done!" Then Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) said: No one will go unrewarded if he fasts during the daytime on Thursday, the first Thursday in Rajab, and if he then performs twelve extra rak'ahs during the period between Maghrib and 'Isha, i.e., during the first segment ['atama] of the night of Friday. In each rak'ah, he must recite Surah al-Fatihah one time only, then the Surah that begins with "Innaa anzalnaa-hu fee layla-til-qadr"1 three times, and the Sura that begins with "Qul HuwAllahu Ahad"2 twelve times. The twelve rak'ahs must be divided into sets of two, with a salutation [taslima] to mark the conclusion of each pair. When he has completed his salat-prayer, he must invoke blessings upon me, by repeating seventy times: O Allah, bestow blessings anda peace upon Muhammad, the Holy Nabi, and upon his family. He must then perform sajdah, repeating seventy times while he is in sajdah: All-Glorious, All-Holy Rabb of the Angels and of the Spirit! Then he must raise his head and repeat seventy times: My Rabb, forgive and have mercy and pardon that which You well know, for You are the Mighty, the Supreme. Then he must bow down low for the second time and repeat the words he uttered during the first sajdah. Finally, while he is still in sajdah, he should ask Allah to grant his personal request, for that request will surely be fulfilled. Allah's Holy Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) also said: By Him in whose Hand is my soul, I assure you that no servant [of His], whether manservant ['abd] or maidservant [ama], will ever perform this particular salat-prayer without Allah forgiving all the sins of which that individual has ever been guilty, even if they are like the flecks of foam upon the ocean, as numerous as all the grains of sand, as heavy as the mountains, and as many as the drops of rain and the leaves on all the trees. On the Day of Resurrection [Yawm al-Qiyama], he will be allowed to intercede on behalf of seven hundred members of his family. On the first night that worshipful servant spends in his grave, the reward for this salat-prayer will come to visit him [in the shape of a human being], with a cheerful face and an eloquent tongue. "O my dear friend," it will say to him, "rejoice in the good tidings, for I am here to tell you that you have been delivered from every severe affliction!" This will prompt the servant to exclaim: "Who are you? By Allah, I swear that I have never seen a man with a better-looking face than yours. Never have I heard a form of speech more charming than your way of speaking, and never have I smelled a fragrance more delightful than that of your perfume." So then it will tell him: "O my dear friend, I am the reward for that salat-prayer, the one you performed on whichever night it was, in whichever month it was, in whichever year it was. I have come here tonight in order to fulfill your request, to entertain you in your solitary state, and to banish your loneliness from you. Later on, when the trumpet is sounded, I shall provide you with shade to protect your head from the scorching heat on the Fields of the Resurrection ['Arasat al-Qiyama]. So rejoice in the good tidings, for you will never be deprived of the blessing that comes from your Master [Maula].

Shaykh Muhammad Ba Shu'ayb - Intro: The Spiritual Imperative

2011-05-19T20:54:00.001-07:00

Shaykh Muhammad Ba Shu'ayb - Intro: The Spiritual Imperative from Ribat Films on Vimeo.

Habib 'Umar b. Hafiz: The Spiritual Imperative. Part One

2011-05-19T20:51:00.000-07:00

Habib 'Umar b. Hafiz: The Spiritual Imperative. Part One from Ribat Films on Vimeo.

Habib 'Umar b. Hafiz: The Spiritual Imperative.Part Two

2011-05-19T20:47:00.000-07:00

Habib 'Umar b. Hafiz: The Spiritual Imperative. Part Two from Ribat Films on Vimeo.

Miscarriage - Loss of a child

2011-05-13T14:04:00.000-07:00

Medicine may give this or that explanation and we believe the harm of jinns and the evil eye are realities kept at bay by obedience and general and specific Dhikr; but the ultimate reason is Qadar. Allah Most High creates us and appoints life spans. He tests us through ease and hardship {and with hardship goes ease} (94:5-6), expiating our sins and raising us in His presence. {And surely We shall try you with something of fear and hunger, and loss of wealth and lives and crops; but give glad tidings to the steadfast, Who say, when a misfortune strikes them: Lo! we belong to Allah and Lo! unto Him we are returning. Such are they on whom are blessings from their Lord, and mercy. Such are the rightly guided} (2:155-157).Loss is about the servant's SABR and the Creator's LOVE. Allah Most High desires to love a person through their patient endurance as He said: {And Allah loves the saabirin} (3:146) and He is with them, supporting them: {Truly, Allah is with the saabirin} (2:153, 2:249, 8:46, 8:66). The Prophet said, upon him peace, "A person may not have the high level Allah desires for them due to shortcoming in their deeds, so Allah does not stop trying them with duress which they hate, until He makes them reach it." Sahih Ibn Hibban, Musnad Abu Ya`la. But he also said to the woman that was mad with grief, "SABR is only upon the first shock." In the 6 Books. Time brings solace but the first shock is the test as it naturally inspires rebellion against the Divine decree. The Believer has protection against this normal impulse as Allah Most High said: {No calamity befalls save by Allah's leave. And whosoever believes in Allah, He guides his heart} (64:11). The beloved Friends of Allah are those who, when everyone else collapses, remain firm and clear-minded in their surrender: {and whoso follows My guidance, there shall no fear come upon them neither shall they grieve} (2:38), {Lo! verily the friends of Allah are those on whom fear comes not, nor do they grieve} (10:62). In al-Bukhari, al-Nasa'i and Ahmad, the Prophet said, upon him peace: "Allah Glorious and Mighty says, 'There is not for My believing servant any other reward, when I seize His dearly beloved among the people of this world and s/he bears it expecting compensation, except Paradise.'" In al-Tirmidhi, Ahmad, and others: "Whoever of my Community have two forerunners [farataan=children who died early], Allah enters them Paradise." `A'isha said, Allah be well-pleased with her, "What about a single forerunner?" The Prophet replied, upon him peace, "And whoever has a single forerunner, you gifted woman!" She said, "And whoever has none?" He replied, "I am the forerunner of my Community. They endure nothing greater than my loss." Look how he wants everyone to reap the greatest benefit - upon him blessings and peace! {And We never sent you but as a mercy to the worlds} (21:107). In Ahmad, al-Tirmidhi, and Ibn Majah, the Prophet said, upon him peace: "Whoever sends forth three children that never reached puberty, they will be for him [and her] a strong fortress [in the hereafter]." Abu Dharr said, "I sent forth two." The Prophet said, upon him peace, "And two." Ubay ibn Ka`b said, "I sent forth one." The Prophet said, upon him peace, "And one; but that is only [subject to SABR] at the first shock." From Ibn Mas`ud. In the Musnad of `Abd ibn Humayd from Mu`adh, the Prophet said, upon him peace: "No two Muslims lost three children except Allah will cause the two parents to enter Paradise through the favor of His mercy toward them." They said, "What about two, Messenger of Allah?" He said, "Two also." They said, "And one?" He said, "[Even] the miscarried child will certainly drag its mother [and father, see below] with its umbilical cord to Paradise!" The Prophet said, upon him peace, "The miscarried child will pester its glorious and mighty Lord for His entering its two parents into the Fire until it is told, 'O miscarried child that pesters its Lord! Enter your father and mother into Paradise.' Then it will drag them with its umbilical cord until it makes them enter Paradise." Ibn Majah and Abu Ya`la from `Ali. And again, "By the One in Whose hand is my soul, truly the miscarried child will certainly drag its mother with its umbilical cord to Paradise, provided one expects recompense [for SABR]." Ibn Majah and Ahmad from Mu`adh. And he said, upon him peace: "Your little ones are the larvas (da`aamees) of Paradise. They will meet their parents and grab them by their garments or their hands to no end other than that Allah will enter them Paradise." Sahih Muslim. Have you ever seen such mercy and such recompense? As our teacher Dr. Samer al-Nass indicated in his latest book, _al-Tawassul_, this is a kind of wasila or "saving means" that takes effect without the slightest request, action, or even merit on the part of the beneficiaries. This is firm in the Qur'an and Sunna, wal-Hamdu lillah. Until the Prophet said, upon him blessings and peace: "I swear that a miscarried child of mine I send forth before me is more beloved to me than [raising] a mounted knight that survives me." Ibn Majah from Abu Hurayra. Fortitude with faith and surrender with rida - absolute acceptance - through losing a child require inordinate strength of character because SABR carries huge reward and its difficulty means even more reward. "And whoever yatasabbaru (=is racked trying to endure in patience), Allah will grant them SABR, and none was ever given a greater gift than SABR." In the Five Books. Hence the magnificent, tremendous Aya states {Verily the sabirun will receive a reward without measure} (39:10). Hence Umm al-Darda' would say: "Those that gladly accept the Divine decree have a level in Paradise that the Shuhada' will envy them the Day of Resurrection." This, she no doubt heard from the Mouth of felicity. Nafi` said that when Ibn `Umar's child became sick, Ibn `Umar was so changed with emotion that the people feared for his sanity in case something happened to the child. Then the child died and Ibn `Umar came out for his funeral, smiling. Asked why, he replied: "This [death] was nothing short of mercy for him and when it was decreed by Allah Most High I was pleased with it." `Umar ibn `Abd al-`Aziz told his dying son: "I prefer for you to be in my balance of good deeds [through my SABR over your loss] than for me to be in your balance of good deeds." When `Abd al-Malik died `Umar said: "{Wealth and children are an ornament of life of the world} (18:46) and you were our best ornament! {But} today my hope is that you will be among {the perduring good deeds [which] are better in your Lord's sight for reward, and better in respect of hope} (18:46)!" The only time Fudayl ibn `Iyad was ever seen smiling was after the death of his child and his reply to those around him was: "Allah loved something and I love what Allah loved." Allah desires not only to raise levels but to erase sins. The Prophet said, upon him peace: "The Believer is not tried by fatigue nor illness nor anxiety nor difficulty nor harm nor distress - not even by a thorn that pricks them except Allah Most High erases some sins with it!" Al-Bukhari and Muslim. Another time he - upon him peace - shook a tree until its leaves fell all around and said: "Troubles and pains are faster in eliminating the sins of human beings than I am in [making the leaves fall from] this tree." Musnad Abi Ya`la and Ibn Abi al-Dunya. Source for all the above: Ibn Nasir al-Din al-Dimashqi, _Bardu al-Akbad `an Faqd al-Awlad_ ("The Solace of Livers from the Loss of Children"), ed. `Abd al-Jalil al-`Ata (Damascus: Dar al-Nu`man, 1992). May Allah forgive us and spare us, may He deflect suffering from us without diminishing our reward - He knows best how weak He created us - and may He enter us in Paradise safe and unscathed by temptation and trial. Hajj Gibril

Habib Umar bin Hafiz"Correcting Misconceptions"

2011-05-11T19:39:00.000-07:00

Victory,Unity,Dawah 1

Habib Umar bin Hafiz"Correcting Misconceptions"

2011-05-11T19:35:00.000-07:00

Victory,Unity,Dawah 2

Habib Umar bin Hafiz "correcting misconceptions"

2011-05-11T00:13:00.000-07:00

Victory,Unity,Dawah 3

Habib 'Umar bin Hafiz Canadian Tour‏

2011-03-01T21:46:00.000-08:00

As Salaam Wa 'Alaikum ... Over the last several months a team has been working behind the scene to arrange a visit to Canada, the U.S. and U.K. by Habib Umar. This note is in regards only to the Canadian leg of his tour. On behalf of all those who have been helping to make Habib Umar's visit to Canada meaningful and beneficial, I am pleased to announce that Habib will arrive in Montreal on Tuesday March 15. He will be in Ottawa on Wednesday 16 and then the following four days in Toronto. From Canada he will travel to the United States. Here are some highlights of his Canadian events: ~~~MONTREAL - OTTAWA - TORONTO - MALTON - MISSISSAUGA~~~ University of Ottawa: Public lecture. Wed. March 16. (7:00 - 9:00) Malton Masjid: Youth program (10:00 - 12:00) Thurs. March 17 Malton Masjid: Sister's program (7:30 - 9:00) March 17 Islamic Institute of Toronto: Jumu'ah Khutbah March 18 Islamic Foundation of Toronto: (7:30 - 9:00) March 18 International Muslim Organization (IMO): Series of Durus begins at 2:00 ending at I'sha. (March 19) IMO: Durus continues all day Sunday beginning right after Fajr. (March 20) ISNA Centre Mississauga: After Fajr Durus for brothers and sisters. Beginning March Thurs. March 17, 18, 19. There will be much more details posted on http://HabibUmar.org/ Accompanying Habib Umar will be Shaykh Yahya Rhodus who will be his primary translator. Please feel free to circulate. Courtesy of Brother Nazim Baksh

How can we attain high stations ?

2011-01-09T03:23:00.000-08:00

Courtesy of Ustadh Amin Buxton: Sayyid al-Habib Umar was asked after one of his internet lessons: “How can we attain these high stations which you mention in the lesson? They are beyond the likes of us.” He said, may Allah preserve him: “Allah has made these states attainable to those He wishes. They are not the preserve of the strong or the weak, nor those who are near or those who are far, nor those who have status in society or those who do not. They are for those who have taken the means to attaining them and turned themselves sincerely to Allah, those for whom Allah has decreed felicity.” He mentioned a number of means to attain them: “by completely repenting from wrongdoings large and small, inward and outward, obeying the command of Allah: Leave outward and inward sins; by loving Allah and His Messenger sallaLlahu 'alayhi wa alihi wa sallam and his household and Companions and loving the generality of the believers and the elite specifically. by establishing a connection to the Messenger of Allah sallaLlahu 'alayhi wa sallam through the Shaykhs who constitute an unbroken chain of connection to him; by keeping the company of the pious. If this is not physically possible then through reading their books and reading about their lives and states or listening to their talks on the internet or by any other means; by perfecting your performance of that which Allah has ordered us to do and by perfecting your leaving of that which Allah has prohibited inwardly and outwardly, then by performing supererogatory acts of worship in abundance and avoiding that which is disliked and dubious and making a pious intention in performing acts that are merely permissible. by striving to remember Allah constantly; by taking a shaykh who can guide you to that which rectifies you; Whoever is sincere in following this path and strives to purify his heart from blameworthy traits which are displeasing to Allah will attain the portion which has been decreed for them of these lofty states. The only people that are deprived from attaining them are: those that deny their existence; those that make no attempt to attain them; those who falsely claim to have attained them; those who persist in showing enmity to those who have attained these states; those who persistently harm the Muslims or those who are content to possess an attribute which Allah hates and make no attempt to remove it. The sign of someone attaining these stations is an increase in etiquette (adab) and humility. Such a person does not claim to have attained anything and does not attribute what he has attained to himself but rather he increases in humility, love, worship and focus on his path to Allah.” May ALLAH preserve Habib Umar HafidhuaAllah and the likes of him, Ameen, may ALLAH bless us with the opportunity to benefit from them and increase us in love for those who love and make mention of Him and His Beloved Al Habib Al Mustafa, Sallallahu 'Alayhi wa Sallam, Ameen. May ALLAH reward Ustadh Amin Buxton, the one who shared this article and all those that read and understand and may ALLAH bless us with the Tawfiq to act on it so that it can be a means for us to attain the higher states, Ameen Ya Rab Ameen

Welcoming the New Year with Reflection and Prostration

2010-11-28T19:40:00.000-08:00

Welcoming the New Year with Reflection and Prostration

Interpreter’s Path

In the Name of Allah, Most Gracious and Compassionate

The following is summarized from a talk given by Habib Umar bin Hafiz (Allah preserve him):[1]

We bid farewell to another year of the Hijra of the Messenger of Allah, Allah bless him and grant him peace, a year which contains a number of days and nights which are what makes up your lifespan. If a day passes then a part of you has passed. You are but a body and spirit existent in a limited time period. When that period comes to an end you come to an end. It is only those of sound intellect who realize the true value of these days and nights that pass. They know that it is He Who made the Night and the Day to follow each other: for the one who wishes to reflect or to show gratitude.[2] Whatever anyone has achieved throughout the days and nights that has not increased them in reflection and gratitude has missed the purpose and fundamental wisdom for which these days and nights were created and for which mankind was created. We witness the passing of time and the alternation of seasons and changes and events. Things which are agreeable to us; things which are unpleasant – all of which test us.

We witness the passing away of those who live alongside us, some of it expected, some of it unexpected. All of this is by the decree of the All-Powerful Sovereign.

We welcome likewise a new year. Every individual must look at their level of reflection and gratitude so they may obtain their provision from these days and nights. Amongst the meanings of reflection is removing the veils from the spirit to remember the original covenant which it took with its Lord and clearing away the dust to extend its gaze to its eventual destination. As for gratitude, everything which is of any benefit to creation comes into its sphere. The Master of Creation said, Allah bless him and grant him peace, “Should I not be a grateful slave?” He is the most grateful of creation to the Creator, and through his gratitude we show gratitude to the Creator. May Allah bind us to him in this life and the next.

It is He Who made the Night and the Day to follow each other: for the one who wishes to reflect or to show gratitude.

What are the signs and the attributes of the people of reflection and gratitude? Read the eleven attributes that follow this verse, beginning with: The slaves of the Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, “Peace!” (They are) those who spend the night in worship of their Lord prostrate and standing.[3]

Reflect upon these attributes and ask yourself what portion you have of them. Do not be content merely to pass over them superficially. Delve into them deeply, hold firm to them and embody their meanings. Each of these attributes has a residing place in your inner being. If each attribute finds its place you will, in your inner being, be one of the slaves of the Most Gracious and every day and night you will increase in reflection and gratitude, and He will prepare you for an indescribable reward. “I have prepared for my righteous slaves that which no eye has seen, no ear has heard, and what no man can imagine.”

The majority of the people of Islam and Iman have made no preparation for the vision of the face of the Best of Mankind, accompanying him on the day of Crowding and then in Dar al-Salam, the Abode of Peace. Does this warrant you giving anything less than your all? How much have you put towards this: of your thoughts, your actions, the attributes of your heart, of the hours of your day and night? After the death of the Messenger of Allah, Allah bless him and grant him peace, Sayyiduna al-Siddiq would spend his nights crying out of his longing for him.

Do we allow the ups and downs of this fleeting life and the desires of our enemies to tear these feelings away from us? Will you exchange the better for the worse?

All you who believe, accompanying him is greater than anything we can imagine. There is no gift more exquisite that the Lord of the Throne may bless you with than his companionship and the vision of his face and addressing the possessor of that face. He is a man like no other, the Beloved of the Creator. If these feelings were alive in the hearts of the Ummah all causes of evil inward and outward would be blocked and the Ummah would be safe from every tribulation.

The level of tribulation in which we find ourselves is according to our deficiency in our love for Allah and His Chosen One, Allah bless him and grant him peace. At the end of this year may Allah grant us the ability to please His Beloved through seeking to improve our states and our transactions and what takes places in our houses and what is in our hearts.

Nothing should be more beloved to us than Allah and nothing in creation, not even Paradise, should be more beloved to us than Muhammad. No created thing can take precedence over Muhammad, because Allah Himself gave him precedence over all of creation.

For this reason the Companion Salama ibn Rabi`a could think of nothing better to ask from the Messenger of Allah than his companionship in Paradise. The response of the Messenger of Allah, Allah bless him and grant him peace, was to order him to make abundant prostration.

The closest a slave is to Allah is when he is in prostration. If you desire to be close to the one who is closest to Allah make abundant prostration. One of the meanings of this prostration is to rid our houses of anything which is contravenes his Sunnah.

Let this Hijri year finish and with it any contravention of the Sunna. This is prostration. You want to accompany him but you do not want to live in accordance with his teaching?

Let this year finish and you are in a state of preparation to meet the best of Allah’s slaves, Allah bless him and grant him peace.

As translated by Ustadh Amin Buxton (Allah preserve him and his teachers, and spread their benefit)

Loving Each Other for the Sake of ALLAH‏

2010-11-26T20:23:00.000-08:00

Abu Hurairah (may Allah be pleased with him) relates that the Prophet (peace and blessings be upon him) said, Allah will ask on the Day of Judgment: “Where are those who loved each other for the sake of My glory? Today, on a day when there is no shade but Mine, I shall shade them with My shade.” (Muslim) Another tells us that "On the Day of Judgement, those who had mutual love for the sake of Allah's Greatness shall be on pulpits of light and all shall envy them." (Jami' Tirmidhi, Kitab al Zuhd) The Prophet (peace and blessings be upon him) said, “Among Allah’s servants are people who are neither prophets nor martyrs, but whom the prophets and martyrs will deem fortunate because of their high status with Allah.” The Companions asked, “O Messenger of Allah! Inform us of who they are.” The Prophet (peace and blessings be upon him) told them that they are people who loved each other for Allah’s sake, even without being related to one another or being tied to one another by the exchange of wealth. The Prophet (peace and blessings be upon him) went on to describe their great reward on the Day of Resurrection: “By Allah, their faces will be luminous and they will be upon light. They will feel no fear when the people will be feeling fear, and they will feel no grief when the people will be grieving.” Then he (peace and blessings be upon him) read the verse: [Behold! Verily on the friends of Allah there is no fear, nor shall they grieve] (Yunus 10:62). (Abu Dawud) This reminds us of another famous hadith that enumerates the seven types of people who will enjoy Allah’s shade on a day when there is no shade but His. Among those mentioned are “two men who love each other for the sake of Allah, meeting for that reason, and parting with this love (still cherished by both of them)” (Al-Bukhari and Muslim).

Sacred Month of Rajab‏

2010-07-05T22:30:00.000-07:00

THE RAJAB LETTER This is an excerpt from the book Kanz Al-Najah wa As-Suroor (“The Treasures of Success and Happiness”), a book highlighting the special qualities of each month. So, my dear friend, put forth a great effort in the month of Rajab, may Allah have mercy on you. It is the season of great profits, so take advantage of your time! Whoever is spiritually sick due to their sins – know that the medicine has come. Know that Rajab is a virtuous month in which worship is gloriously rewarded – especially fasting and seeking repentance (istighfar). Also, making du’a during the eve of the first of Rajab is highly recommended. The Prophet, peace and mercy be upon him, said, “There are five nights in which du’a (supplication) is not rejected: the eve of Rajab, the 15th night of Sha’aban, the eve of Friday, on the eve of Eid Al-Fitr, and on the eve of Eid Al-Adha.”[Al-Suyuti in his Al-Jami']. On the 27th night of Rajab, the Prophet, peace and mercy be upon him, was taken on the Isra wa Mi’raj (The Night Journey and Ascension to the Heavens). This was a great and glorious night, as is known to most Muslims, in which the Prophet, peace and mercy be upon him, met his Lord and was given the commandment to perform the 5 daily prayers. Rajab is one of the four sacred months mentioned in the Quran (the four months are : Rajab, Dhul Qi’da, Dhul Hijjah, and Muharram): إن عدة الشهور عند الله اثنا عشر شهرا في كتاب الله يوم خلق السموت والارض منها اربعة حرم {The number of months is twelve according to Allah, in the decree of Allah, on the day Allah created the heavens and the earth; and four of them are sacred} (9:36) Rajab is Allah’s month in which He pours His Mercy upon the penitent and He accepts the actions that people have done for His sake. The Prophet, peace and mercy be upon him, said, “Rajab is the month of Allah, and Sha’aban is my month, and Ramadan is the month of my Ummah.” (Imam Al-Suyuti in Al-Jami ) Scholars say: Rajab is the month of repentance ( istighfar ), and Sha’aban is the month of sending peace and mercy ( salawat/durood shareef ) upon the Prophet, and Ramadan is the month of Qur’an. One highly recommended act to do is say 70 times after the Fajr and ‘Isha prayers every morning and night of Rajab: “ربّ اغفر لي وارحمني وتب عليّ“ Transliteration: “Rabb ighfir li w’ arhamni wa tub ‘alayya.” Translation: Oh Allah forgive me, have mercy upon me, and grant me repentance. Sayyidna ‘Ali, may Allah be well pleased with him, used to allocate extra amounts of time for worship on four nights – the first night of Rajab, the nights before the two Eids, and the 15th night of Sha’aban. It is also highly recommended to say the following Prophetic prayer (known as Sayyid Al-Istighfar or the Master of Repentance) 3 times every morning and every evening in Rajab: الَّلهُمَّ أَنتَ ربِّي لا إِلهَ إِلاَّ أَنتَ، خَلَقْتَنِي وأَنَا عَبْدُكَ، وأَنا عَلى عَهْدِكَ وَوَعْدِكَ ما استَطَعْتُ، أَعُوذُ بِكَ مِن شرِّ مَا صَنَعْتُ، أَبُوءُ لَكَ بنِعمَتِكَ عَليَّ وأَبُوءُ لَكَ بذَنبِي فاغفِرْ لِي، فإِنَّه لا يَغفِرُ الذُّنوبَ إِلاَّ أَنتَTransliteration: Allahumma anta rabbi la ilaha illa ant, khalaqtani wa ana ‘abduk, wa ana ‘ala ‘ahdika wa wa’adika ma astata’at, ‘audhu bika min shar ma san’at, abu’u laka bi ni’matika ‘allaya wa abu’u bi dhanbi, faghfir li fa’innahu la yaghfir al-dhunuba illa anta. Translation: O Allah, you are my Lord, and there is no god but you. You created me and I am your servant, and I am upon the convenant to the best of my ability. I seek refuge in you from the evil I have brought upon myself. I admit all the blessings you have given me and I admit my sins, so forgive me, for no one can forgive sins save You. And success is from Allah والحمد لله رب العالمين

Habib Abdul Qadir Al-Saggaf‏(ra)

2010-04-14T20:43:00.000-07:00

Biography – Habib Abdul Qadir Al-Saggaf

On April 4, 2010, this world lost a spiritual leader, Habib Abdul Qadir Al-Saggaf. We cannot express our loss and sorrow. Instead, here is a biography of the Habib. Below, you will find a eulogy from Sidi Yahya Rhodus, courtesy of Seekers Guidance.

al-Qutb al-Habib Abdul Qadir Ibn Ahmad al-Saggaf

The spiritual Emperor of the People of the House and progeny of Alawi (may peace be upon Him) Abdul Qadir al-Saggaf, the son of Ahmad al-Saggaf (may Allah exalt His family), the living Pole of the AhlulBayt is the unsung Shaykh of al-Habib Umar bin Hafidh. He presently resides in Jeddah, where he has lived for many years. Unlike his contemporaries, such as al-Habib Mashhur al-Haddad (may Allah show him mercy), Abdul Qadir al-Saggaf was less transient and thus received Shuyukh from all over the world; the Masters and Honourables of the family of Hashim in order they may acquire just a fragment of his light and wisdom. He is known not for innovations or controversies, but strictly for his unrivalled station amongst the People of the House and Trustees of Allah. It would be very unfortunate for a scholar to be unaware of Abdul Qadir al-Saggaf, which is not disobedience, but purely a lack of connection with such a profound human being. There is not much to mention concerning this individual if we were to speak in earthly terms which does not seperate him from any other of the highest and most elite Islamic scholars; and in adherence to the example of the Messenger of Allah (May infinite blessings be sent to him and his family), the divulgences of the higher realm must be treated with care and prudence. Although it is very difficult to remain within those boundaries as the legends that navigate around the name of Abdul Qadir al-Saggaf involve the tendency to break the limits of reason. It would be wise instead to quote al-Habib Umar bin Hafidh, who epitomised his Guide’s rank, when famously in a gathering, he stood and pointed at the noble descendent and firmly declared “By Allah! There is no man in the universe like him! By Allah! There is no man in the universe like him!” It is no secret that the station of Abdul Qadir al-Saggaf comes through his nearness to the Prophet Muhammad (May Allah bring us nearness to the final messenger in order we may honour him), dedicating his life to the example of the Messenger (Peace and infinite blessings be upon him) and gaining connection with his ancestor, the Emissary of God. However, carrying the preserved and unhampered lineage of al-Sayyid Abdur Rahman al-Saggaf (May Allah extol him) and al-Faqih al-Muqaddam (Peace be upon Him), it is obvious that his birth right was complemented with incomparable honour, that we are not worthy to question. A pillar which signifies ones nearness to Allah is humility, and Abdul Qadir al-Saggaf never fell short of this quality. He is renowned for his efforts to make people feel at ease, never feeling comfortable if the people around him were uncomfortable. He respected people, and thus he was respected, he asked for prayer and made sure his guests felt welcome – even his students. A major element of his honour is derived from his subservient nature and immense shame before Allah. May Allah exalt the people of humility. In the mid 90’s, al-Qutb Abdul Qadir al-Saggaf was known to be very frail, with nearly half his body on the verge of paralysis. His current state is described only as…annihilated. His next of kin describe him as “gone…”, he does not speak anymore, and spent the latter part of the 90’s in a state of weeping and sleepless nights. There is no vocal transmissions from the Sheikh anymore, only his unworldly presence. al-Qutb al-Habib Abdul Qadir is undoubtedly, a charismatic authority in every shape and form, in every realm, in every dimension. May Allah give us the strength to convey his honour well in’sha’Allah.

Al-Habib `Abd al-Qadir al-Saqqaf - The Passing of a Great Scholar, Caller, and Saint

Posted with permission of Ustadh Amin Buxton Al-Habib `Abd al-Qadir bin Ahmad bin `Abd al-Rahman al-Saqqaf was born in Seiyun, Hadramawt in 1331. The great Imam, al-Habib `Ali bin Muhammad al-Habshi, in the final years of his life, named him and gave good tidings of the future that was awaiting this child. He was given the best of upbringings by his father, the great scholar and caller to Allah, al-Habib Ahmad. He memorized the Qur’an in his early years and began the pursuit of knowledge at the hands of his father and the Mufti of Hadramawt, al-Habib `Abd al-Rahman bin `Ubaydullah al-Saqqaf, as well as al-Habib Muhammad bin Hadi al-Saqqaf. Amongst his teachers were the Imams of his time, al-Habib `Alawi bin `Abdullah Bin Shihab, al-Habib Ja`far bin Ahmad al-`Aydarus and al-Habib `Abdullah bin `Umar al-Shatiri. He began teaching publicly in Seiyun at a young age and students of knowledge flocked to benefit from him. However, when the Socialist regime in South Yemen began persecuting scholars he left Yemen in 1393, going first to Singapore and then Indonesia. He then headed to the Hijaz, where he was to settle in Jeddah. He established gatherings of knowledge and remembrance in his house in Jeddah attended by numerous scholars and visitors. He made trips to various countries calling to Allah and visiting the scholars and Muslims in those places. Amongst the places he visited were Syria, Lebanon, Egypt, Iraq, the United Arab Emirates, Oman, the Comoros Islands (where he visited al-Habib `Umar bin Ahmad bin Sumayt in the company of al-Habib Ahmad Mashur al-Haddad) and East Africa. He visited North Yemen and returned to visit Hadramawt after the unification of North and South Yemen but did not resettle there. He was loved by all those that came into contact with him. He had immense concern for every member of this Umma, regardless of their race or rank and he would stop at nothing to attend to people’s needs and deal with their requests. Countless people benefitted from his knowledge and from his gatherings, which were gatherings of connection to Allah, His Messenger and the Imams of this deen. When al-Sayyid Salim bin Abdullah al-Hamid requested counsel from Habib `Abd al-Qadir he wrote the following:

After praising Allah and sending blessings upon the Messenger of Allah he advised him to hold fast to taqwa of Allah. He said that the people of taqwa are of varying levels and taqwa itself has no end, since it is in reality a divine outpouring which people receive according to the readiness of their hearts. Those who have attained these stations are with the people with their physical bodies but with Allah with their hearts and souls. So be avid, my brother, to reach these realms in which you witness the greatness of Allah’s signs. This is to be achieved through inward and outward purity and protecting one’s limbs from committing acts of disobedience. If the slave uses his limbs in the service of his Lord, Allah will protect him from Shaytan: truly you (Iblis) have no power over My slaves. Fulfil the rights of your parents, your relatives, your spouse, your children, your neighbours and all the people of la ilaha ill’Allah. Observe the prayer, for in the prayer you give greetings to all the pious slaves of Allah. Thus whoever neglects the prayer neglects the rights of all the people of la ilaha ill’Allah. Perform the sunnas and the adhkar pertaining to the prayer, because every pious action entails a specific reward and a specific divine gift and connection. Whoever pleases his lord through serving Him, seeks to draw close to Him by obeying His commands and realises that he is a slave whose role it is to stand at the door, Allah will enshroud him with the cloak of His love and bring him close until “I become the hearing with which he hears, the vision with which he sees…” Seek constantly the descent of Allah’s mercy through calling upon Him in a state of brokenness and lowliness, as nothing is more conducive to bringing forth His mercy than the slave’s recognition of His own weakness, and Allah is more merciful to His slaves than a mother is to her child. You are required to fulfil the rights of Allah and the rights of His slaves and this is only possible firstly by seeking the assistance of Allah and secondly by organising your time so that you give every individual his or her right. Fulfil the rights of the people of la ilaha ill’Allah by attending funerals, visiting the sick and assisting the helpless. Treat them in the best possible way, as you would love to be treated, because mercy entails mercy and “those who show mercy are shown mercy by the All-Merciful.”

Al-Habib `Abd al-Qadir continued his da’wa in the Hijaz, travelling between Jeddah and the Sacred Sanctuaries, spreading the knowledge and mercy that he had inherited from his grandfather, the Messenger of Allah, peace and blessings be upon him. Towards the end of his die illness confined him to his house but did not prevent him from receiving numerous visitors. He finally responded to the call of His Lord before Fajr on 19th Rabi’ Thani 1431/4th April 2010. The funeral prayer was the same night in the Masjid al-Haram in Mecca. May Allah shower him in mercy and raise him to the highest of ranks in Paradise. May we continue to benefit by this great Imam.

Habib Abdul Qadir as Saqqaf

2010-04-04T22:32:00.000-07:00

Al-Qutb al-Habib Abdul Qadir as Saqqaf(RA) One of the purest descendents of the Prophet Muhammad (saws) and one of the Last 'Emperor' of the Ba Alawi Descendents of the Ahlulbayt. He passed 9th Rabi al Akhir 1431 / 4th April 2010 to a greater world. Inna lillahi wa inna ilayhi raji'un This is to inform everyone the great loss of this Umma al-Habib Abdulqadir bin Ahmad al-Saggaf passed away before Fajr this morning,19th Rabi’ Thani 1431/ 4th April 2010 . May Allah shower him in mercy and raise him to the highest of ranks in paradise. May we continue to benefit by this great Imam. The funeral prayer is scheduled for tonight after Isha in the Masjid al-Haram in Mecca.

We request that everyone reads what they are able of the Qur’an and adhkar and donate the reward to the soul of this great scholar. Those who are able should pray janaza (for the one absent salat al-gha’ib for him after the prayer in Mecca.

Fatiha

“When I am loved, then my family members, whom I love should also be loved.” Prophet Muhammad, May Allah send blessings upon Him and His Family (Tirmidhi)

THE FIFTH PARADISE

2010-03-04T09:55:00.000-08:00

THE FIFTH PARADISE: THE GARDEN OF BEAUTY AND FELICITY Muhammad (pbuh) travelled for five hundred thousand light-years, after which he arrived at the fifth paradise which is called Jannat al Naeem: "the Garden of Beauty and Felicity." Its door is made of mixed gold and silver from heaven. Jibraeel knocked at the door and a voice said: "Who is it?" "Jibraeel, bringing Muhammad (pbuh)." "Has he been sent for?" "Yes." "Welcome, Beloved one, to the fifth paradise!" The door opened and Muhammad (pbuh) saw five beautiful ladies whose radiant light among their servants made them appear like diamonds surrounded by pearls. His heart was moved towards them. He asked Jibraeel: "Who are these ladies?" He answered: "This is Hawwa (Eve), the mother of human beings, this is the Virgin Maryam (Mary), the mother of Isa (Jesus), this is Musa's (Moses') mother Yukabid, and this is Assia, the wife of Pharaoh may allah be pleased with all of them. The fifth lady looked like a sun among stars. Her light shone over the rest of the inhabitants of that paradise like a gentle breeze passing through the tree-leaves. Jibraeel said: "This is an angel representing your daughter Fatima zahra " Muhammad (pbuh) asked: "Jibraeel, what is the secret of this paradise?" Jibraeel said: "Allah created this paradise to reflect the beauty and perfection of women. The light of this paradise is the source of the angelic lights of all women on earth. Women have been created to carry the secret of creation in themselves. Allah has honoured them greatly by making their wombs the repository of His word which represents the Spirit. He looks at the most sacred place and there descends His mercy and blessings. He perfected that place and covered it with three protective layers to shelter it from any damage. The first is a layer of light, the second a layer of love, and the third a layer of beauty. There he fashions and creates human beings after His likeness, as Muhammad (pbuh) said: 'Allah created Adam after His likeness.' He orders the angels of the womb to perfect His creation by giving the baby life, beauty, health, intelligence, and all kinds of perfect attributes that will make each one distinguished among human beings." "Women are not created weaker but more generous than men. They are created more beautiful and less fierce, as beauty hates to hurt and harm others. That is why they seem weak to people, but in reality they are not. Angels are the strongest of created beings, and women are closer to the angelic nature than men, as they are readier than men to carry angelic light. It is the good manners and ethics of spirituality which they carry which makes them less forceful than men. Even physically, however, they are extremely strong. They undergo great upheavals in their body without flinching for the sake of childbirth, and face the direst physical conditions more successfully than men because Allah has enabled them to insure the survival of generations." "Allah gave women five angelic qualities which men rarely have. They are the source of peace, as Allah said that He created them "so that you might find rest in them" (30:21). This is the attribute of the first paradise which is named "the Abode of Peace." They are oasis of constancy in the midst of chaos and change. That is why they give birth as the mother nurtures and shelters the baby more reliably than the father. This is the attribute of the second paradise, which is named 'the Abode of Constancy.' They perpetuate generations. Through their offspring Allah creates angelic prophets and saints who establish His perpetual remembrance on earth as the angels establish it in heaven. This is the attribute of the third paradise which is named 'the Abode of Eternity.' They are generous and bountiful. They are described as 'a fertile land' in all Scriptures because they give without counting, including life. They sacrifice themselves for the sake of another creation, and this is the attribute of the fourth paradise which is named 'the Sheltering Garden.' Finally, they are the source of Beauty. Through their softness and subtlety, Allah has crowned the earth with the diadem of angelic grace. This is the attribute of the fifth paradise which is named "the Garden of Beauty."

A Gift for Rabi` al-Awwal

2010-02-20T07:28:00.000-08:00

Blessings on the Beloved Messenger Muhammad (peace and blessings be upon him)

A Gift for Rabi` al-Awwal from Habib Umar bin Hafiz - Interpreter’s Path (Shaykh AbdulKarim Yahya)

As-salamu alaykum wa rahmatullahi wa barakatuh This is a formula of prayers (salat) on the Prophet Muhammad (Allah bless him, his folk and companions and grant them peace) by Habib Umar bin Hafiz. He advised us to read it a lot in the month of the Beloved’s birth (Allah bless him and grant him peace):

اَللَّهُمُّ صَلِِّ وَسَلِِّمْ وَبارِِكْ عَلى النُّورِِ المُبين، عَبْدِِكَ وَحَبيبِِكَ سَيِّدِِنا محمدٍ الأمين، وَعَلى آلِهِِ ِوَصَحْبِهِ وَحَقِِّقْنا بِِحُبِِّهِ، وَأكْرِِْمنا بُِِقُرْبِِهِ، وَاجْعََْلنا مِِنْ رُفَقائِهِ يا رَبََّ العالَمي

Allahumma Salli wa Sallim wa Barik ‘ala al-Nur al-Mubin ‘abdika wa Habibika Sayyidina Muhammad al-Amin wa ‘ala alihi wa sahbihi wa haqiqna bihubbihi wa akrimna biqurbihi wa-j’alna min rufaqa’ihi ya Rabbal-‘alamin. “O Allah send prayers, peace and blessings upon the Manifest Light, Your Slave and Your Beloved, our Liegelord Muhammad the Trustworthy, as well as his folk and companions, and make us true in his love, honor us with nearness to him, and include us among his entourage. O Lord of the Worlds.” http://abdulkarimyahya.com/

The Blessed Burda

2010-02-19T12:34:00.000-08:00

Celestial Lights In Praises Of The Best Of Creation Known As The Poem Of The Cloak Qasida Burdah The reason for writing this poem The writer HAZRAT IMAAM SAALIH SHARA-FUD-DEEN ABU ABDULIAH MUHAMMAD BIN HASAN AL-BUSAIRI R.A had become paralysed. His doctors and physicians gave up all hope of his recovery. Eventually in this state of complete helplessness and despair he composed this poem expressing the grandeur and excellence of Sayyidina Rasuluallah Sallallhu Alayhi Wasallam. Using this as his sole means of asking Allah Ta'alaa to cure him from his illness. He isolated himself in a quiet place one Thursday night and with complete devotion, concentration and sincerity/ began reciting this poem. While reciting it sleep overcame him. He had a vision of Sayyidina. Rasuluallah Sallallhu Alayhi Wasallam. He told Sayyidina Rasuluallah Sallallhu Alayhi Wasallam of his illness whereupon Sayyidina Rasuluallah Sallallhu Alayhi Wasallam passed his blessed hand over Imam Busairi's body. Through the barakat and blessing of Sayyidina, Rasuluallah Sallallhu Alayhi Wasallam Allah Ta’alaa granted him complete cure from his paralysis. When he awoke he found a scarf or shawl on his body which he had seen Sayyidina Rasuluallah Sallallhu Alayhi Wasallam place on his paralysed limbs. This resulted in the poem being named "Qasidah Burdah" (The Poem of the Scarf).

In the morning when due to some necessity. he went to the bazaar, a pious dervish greeted him with salaam and requested him to recite the qasidah which he had composed in praise of Sayyidina Rasuluallah Sallallahu Alayhi Wasallam The poet said that I have composed many poems in praise of Rasuluallah Sallallahu Alayhi Wasallam, which one do you wish to hear? The dervish replied: 'The one which begins with, A-min Tazak-kurin (i.e. Qasidah Burdah)". Upon this request the poet became wonder struck and said, "I take an oath that no one knows about this poem. Tell me the truth, from whom did you hear about it?" The dervish replied, "I take an oath by Allah that I heard it from you last night when in a dream you had recited it to Sayyidina Rasulullah Sallallahu Alayhi Wasallam, whereupon Sayyidina Rasuluallah Sallallahu Alayhi Wasallam became attentive towards you and because of its blessings Allah Ta'alaa granted you complete cure from your ailment".

When the poet gave this poem to the dervish his secret became known to all the people and its barakat and blessings too became general for all.

When this poem reached Baha-ud-deen the governor of the country named Tahir, he so highly regarded and respected it that he would stand while listening to it.

It is also narrated that Sa'aadud-deen Farouqi, who was a viceroy of Baha-ud-deen, had became blind. In a dream he saw a pious person who told him to take the Qasidah Burdah from Baha-ud-deen and place it on his eyes. In the morning he told Baha-ud-deen about this dream. The Qasidah Burdah was brought and with full sincerity and conviction Sa'aadud-deen placed it on his eyes. Through its barakat Allah Ta'alaa granted him complete cure and restored his eyesight.

The Mawlid: A Time to Celebrate‏

2010-02-15T12:19:00.000-08:00

Every year, when the month of Rabi al-Awwal comes around once again, bringing in its train the night of the twelfth, it seems to us as if the whole world is perfumed by the memory of the birth of the Final Messenger, may Allah's blessings and peace be upon him. Countless millions of Muslims in every corner of the earth fix their thoughts on his birth, by re-reading his biography and learning from his unique values and qualities. For he was the Unlettered Prophet, in whose human essence were combined and perfected every noble and generous trait of character: the best of all role-models, of whom Allah Himself has said: "Truly, yours is a tremendous character." Without the slightest doubt, the best way of commemorating this most noble of all birthdays is in reciting the story of his life, to adults and to children, in order to accustom them to the love of Allah's great Messenger. My own mother, may Allah show her soul mercy, used to put us in the habit of sitting down and reading the sira books. Even though she herself could neither read nor write, she knew much of the sira by heart, and would constantly encourage her family and neighbours to become intimately familiar with the beautiful life-story of the Prophet. No-one could deny that gathering to listen to the career of the Master of the Messengers is one of the most desirable of all activities. It can yield a whole range of blessings and benefits, as long as it takes place in a proper Islamic atmosphere without any reprehensible innovations or distortions. Needless to say, the life of the Prophet, upon him be blessings and peace, can and should be commemorated at any time of the year. Nonetheless, when he is remembered in Rabi al-Awwal, people's attachment to him grows even stronger, for the simple reason that it was in this month that he was born. At this special time, when the impulse to gather for this purpose is at its strongest, one feels an overwhelming sense of connection between our time and his, as the present reminds us of the past, and helps us to bring to mind and relate to events which took place many centuries ago. The love of the Prophet, and the joy which his birth and career have brought to us, bring every imaginable kind of good thing to a true Muslim. Even an unbeliever can benefit from his birth. The idolator Abu Lahab, one of the greatest enemies of Islam, was pleased when one Monday he heard the news that Muhammad had been born: and he freed his slave-girl Thuwaiba who had brought him the news. We are told that because of this deed his punishment in the grave is reduced every Monday. This hadith, which is narrated by Imam Bukhari, inspired Imam Shams al-Din al-Dimashqi to write:

If an unbeliever, condemned by the Quran to eternal pain, Can be relieved every Monday through his joy at Ahmad, Then what must a true servant of God hope to gain, When with the truth of Tawhid he felt joy at Ahmad?

The Prophet himself, may Allah bless him, used to commemorate his birthday, thanking his Lord for His great kindness to him. He would express this commemoration by fasting, as we are told in a hadith narrated by Imam Muslim. The methods by which his birthday may be celebrated vary widely, but the objective is the same: whether in fasting, giving food to the poor, gathering for the remembrance (dhikr) of Allah or calling down blessings upon His Messenger, and listening to the story of his virtues and mighty achievements. Allah has commanded us Muslims to rejoice at the things by which His grace and mercy comes to us. In the Holy Quran we read: 'Say, by Allah's grace and mercy; and let them be made joyful by this!' (Yunus, 58.) And we have never received any mercy greater than the Prophet himself: 'We sent you only as a mercy to the worlds.' (Anbiya, 107.) The Blessed Prophet was keenly aware of the connection of the flow of time with the great religious events of the past. Whenever the time of year recalled such an event, he would seize the opportunity to commemorate it, and call to mind its significance. There are many examples of this. For instance, when he first arrived at Madina, he found the Jews fasting on the Day of Ashoura. When he enquired about this practice, he was told, 'They fast on this day because Allah rescued their prophet on this day, and drowned their enemy, so that they fast it in gratitude to Allah for this blessing.' And the Prophet remarked: 'We have even more right to Moses than have they!', and ordered that the Muslims should fast on that day as well. For all these reasons, every year during the month of the Mawlid I devote my time to the great books of the Sira, spending some time enjoying their shade and cool breezes. I recall to my mind the episodes and events of his unique career from the time when the light of Muhammad first shone upon the world: the Arbitration at the Ka'ba, the Beginning of Revelation, the trials and sufferings endured while calling men to Allah, the Hijra, the great and heroic battles against paganism and misguidance, the creation of the Islamic State, the Farewell Pilgrimage, and finally, the moment when revelation to earth came to its conclusive end with the demise of the Blessed Prophet and his passing-on to the Highest Companion in Heaven. During this month, I spend as much time as I can in this blessed company. This is despite the fact that these astonishing and moving events remain in my thoughts and reflections during the entire year, forming a constant guide, reference and inspiration, as I remember the actions and deeds of him whose every action and deed had the purpose of educating the human race. Yesterday, my wife came to me while I was engrossed in my reading. She looked at the book before me, and saw that it was about the Mawlid, open at the page where the greatest of all sira writers Ibn Ishaq says: 'Allah's Messenger, may He bless and keep him, was born on Monday, during the twelfth night of Rabi al-Awwal, in the Year of the Elephant.' She asked me this interesting question: 'Why was he born during that month, rather than during Ramadan, the month when the Quran was revealed, or in one of the Sacred Months, which Allah rendered sacred on the day He created the heavens and the earth? Or even in Sha'ban, the month which contains the blessed Night of Mid-Sha'ban?' She stopped, and looked at me for an answer. I looked again at the book, and searched for a clue, but without success. So I asked her to give me a little time to allow me to read and do some thinking. I fell silent and began asking myself: Why did the Almighty Creator decree that this noble Prophet should come into the world on Monday the twelfth of Rabi al-Awwal? Why this date in particular? There must be some exquisite wisdom in this choice: but where and what? I pulled out the great works of Sira, and turned their pages. I read the words of the scholars and historians of Islam, trying to unearth the secret of this divine decision. After hours of reading and contemplation, the books gave me four subtle indications which together point to the answer. Firstly, in a hadith we read that Allah created the tree on Monday. This can be taken to mean that the creation of sustenance, fruits and all the good things of the earth upon which the children of Adam depend for their life, and which give them medicines to heal them, and whose very sight brings them rest and joy: all this was decreed to come into existence on this day. The Prophet, upon him be peace, also came into the world on this day, as a cause of rapture and joy. He is associated with it in other ways also: according to Ibn Abbas, 'Allah's Messenger was born on a Monday, became a Prophet on a Monday, and raised up the Black Stone on a Monday.' Secondly, we should recall that the Arabic name of the month of his birth signifies the season of spring: the time of rebirth and renewal. Shaykh Abu Abd al-Rahman al-Siqilli writes: 'Every human being is associated in some way with his name and circumstances in time. When we look at the season of spring, we see that it is the time when the Blessed Lord splits open the earth to reveal His bounty within, without which His servants could not subsist. Seeds split open and produce countless kinds of plant, which make all who see them rejoice. Though silent, they mutely proclaim the news of the imminent and delightful ripening of their fruit. Now, the Birthday of the Prophet, may Allah bless him, resembles this closely. His birth in the month of this name gives good tidings of the greatest forms of sustenance and protection for the believers. It proclaims Allah's mercy, the greatest of which is His granting guidance, through His messenger, to the Straight Path.' Thirdly, Shaykh Muhammad Yusuf al-Salihi writes: 'Can you not see that the season of spring is both the most beautiful and moderate of seasons, free of both bitter cold or stifling heat, or exaggerated length in its days or nights? It is the time of year when people feel most refreshed and whole, so that they can enjoy the pleasure of prayer at night, and of fasting during the day. All of this symbolises and resembles the moderation and healthfulness of the Sunna and the Law which the Prophet brought.' Fourthly, it would seem to be the case that the Wise God sometimes wishes to ennoble times through events, not events through times. A time otherwise left vacant can thereby be filled with a special quality from which people can derive benefit. Obviously, if the Blessed Prophet had been born in Ramadan, or one of the Sacred Months, or in the holy month of Sha'ban, some people might think that it was he himself who was being ennobled by these times because of their great merit. But it was Allah's wise decree that he be born in Rabi al-Awwal in order to ennoble that month, and to display Allah's care and good providence for His Prophet. As an Arab poet has written:

Allah gave good news of you to the heavens, and they were adorned, The soil of the earth turned to musk when it heard of you. A day whose dawn is part of history, And whose evening is made luminous by Muhammad!

To sum up what I have been trying to say: celebrations of the Mawlid are nothing other than a revival of the memory of the Chosen One. When this is done in the context of an Islamically-learned circle of knowledge and remembrance, in which the manners of our Islamic religion are observed, it is something which the great scholars approve of strongly. It provides a superb opportunity to link us to the Sira, to his miracles and beautiful character, and to the magnification of the Prophet whom Allah has commanded us to follow and emulate in all things. Only by knowing his virtues and good qualities can we have perfect faith in him. Only by listening to his life-story will we acquire a true and deep love for him. As Allah Himself has stated: 'We tell you the stories of the Messengers, in order to make firm your heart.' O Allah, make firm our hearts in Islam! Make our faith true and deep, and bestow upon us real love for Your Prophet!

The Invocation of Blessings and Peace upon the Prophet of Allah

2010-02-14T13:13:00.000-08:00

The Invocation of Blessings and Peace upon the Prophet of Allah (may Allah bless him and give him peace.) Translated by Khalid Williams from ‘Abwab al-Faraj’ by the esteemed Sheikh Muhammad bin Alawi al-Maliki al-Hassani, may Allah forgive and be pleased with him, who died in Makkah in Ramadan, 2004

In the Name of Allah, the Compassionate, the Merciful.

Among the greatest means of obtaining ease in times of hardship is invocating blessings and peace upon the Prophet of Allah (may Allah bless him and give him peace), which the Prophet (may Allah bless him and give him peace) himself clarified for us how in a tradition narrated by Ubai bin Ka’ab (may Allah be pleased with him), who said; ‘I said, ‘O Messenger of Allah, I supplicate often, so how much of my supplication should I devote to you?’ He replied, ‘as you desire’. I said, ‘a quarter of it?’ He said ‘as you desire, but if you were to increase upon this, it would be better for you.’ I said, ‘half of it?’ He said, ‘as you desire, but if you were to increase upon this, it would be better for you.’ I said, ‘two-thirds of it?’ He said again, ‘as you desire, but if you were to increase upon this, it would be better for you.’ Finally I said, ‘and if I dedicate my supplication in its entirety to you?’ He said, ‘then your needs will be satisfied, and your sins forgiven.’[1]

It is clear that he whom Allah satisfies his worldly needs has been truly blessed with Allah’s kindness and mercy. He also has been given security from all that he fears, and has attained the utmost protection from all harm and evils; indeed he is carried aboard the ship of salvation. This means he is secure from all things which create worries and needs, secure from poverty, debt, subjugation, weakness, disease, fear, and all other calamities and disasters; he has guaranteed that his worldly affairs will be upright and good. . And should he obtain, alongside this, forgiveness from the sins and salvation from the perils of the Day of Resurrection, so that he may enter Paradise in peace, he has most certainly guaranteed that his affairs in the Hereafter will be good and upright, too.

What more could the worshipper require besides this? And all of this is obtained through invoking blessings and peace upon the Messenger of Allah (may Allah bless him and give him peace); with it lies the key to guaranteeing goodness in the affairs of this life, and in the Hereafter.

We will now give mention to some of the benefits of invocating blessings and peace upon our Master Muhammad (may Allah bless him and give him peace), by way of drawing from the works of the scholars of Islam, namely Sheikh ibn al-Qayyim, and Sheikh ibn Hajar al-Haytami.

1 Responding to the order of Allah, Exalted and Magnificent.[2]

2 Following the lead of Allah, Exalted and Magnificent in the sending of blessings upon His Messenger (may Allah bless him and give him peace), although the blessings (Salawat) differ, being from us supplication and request, and being from Allah exaltation and ennoblement.

3 Following the Angels in invocation of the Messenger (may Allah bless him and give him peace), also.

4 The attainment of ten blessings from Allah for the one who invokes one blessing upon His Messenger (may Allah bless him and give him peace).[3]

5 He who sends blessing upon the Prophet (may Allah bless him and give him peace), Allah raises him by ten degrees.

6 He also has written for him ten good deeds.

7 He also has erased from his record ten bad deeds.[4]

8 The invocation increases the chance of one's supplication being answered if it follows the supplication, as the invocation of blessings upon the Prophet (may Allah bless him and give him peace) lifts those supplications up to the Lord of the Worlds which were stalled between the heavens and the earth. [5]

9 It is a means to receive the intercession of the Prophet (may Allah bless him and give him peace), whether or not a specific intercession is sought.

10 It is a means to have one's sins forgiven.

11 It is a means for Allah to satisfy his bondman’s worldly needs.

12 It is a means to draw near to the Prophet (may Allah bless him and give him peace) on the Day of Resurrection.[6]

13 It compensates for giving charity for those who are too poor to give it.

14 It is a means of fulfilling one's needs (Qada’ al-Hawa’ij)

15 It is a means to receive the Prophet's (may Allah bless him and give him peace) blessings, and the Angels likewise.[7]

16 It is a means of purification for he who invokes it.

17 For one who sends blessings on him (may Allah bless him and give him peace) it is glad tidings in his life that he has been granted his place in Paradise as is mentioned by Al-Hafiz Abu Musa in his book on the matter, for which he brought Hadith as evidence.

18 It is a means of salvation from the horrors of the Day of Resurrection, as also mentioned by Abu Musa with evidence.

19 It is a means for the Prophet (may Allah bless him and give him peace) to return the blessings and greeting upon he who invokes it.[8]

20 It is a means of ennobling a meeting or gathering and a means to prevent any ill talk or conduct occurring therein, so that it will not return upon its participants as a hardship on the Day of Resurrection.[9]

21 It is a means to remember something which has been forgotten.

22 It is a safeguard against poverty.

23 It saves one from being branded a miser if one were to omit it upon the Prophet’s name (may Allah bless him and give him peace) being mentioned.[10]

24 It saves one from being cursed and disgraced because the one who omits the blessings and prayers upon hearing the Prophet's name (may Allah bless him and give him peace) risks receiving Allah's anger.[11]

25 It keeps the one who invokes it steadfast upon the path to Paradise, and keeps he who neglects it from traveling the path.

26 It safeguards a meeting from turning ill; a meeting without the mention of Allah Exalted and His Messenger (may Allah bless him and give him peace), and without the praise and glorification of Allah and the invocation of blessings on His Messenger (may Allah bless him and give him peace) has no blessing nor benefit.

27 It is a cause for the perfection of any speech which begins with the praise of Allah the Exalted and the blessings of His Messenger (may Allah bless him and give him peace).

28 It is a cause for the bondman to find light cast in abundance in his life to guide him on the Straight Path.

29 It refines the worshipper's character and manners.

30 It is a means for Allah to preserve those in the heavens and the earth praising and commending he who invokes it.

31 It is a means of the worshipper to obtain blessing for himself in his work, life and provision.

32 It is a means of obtaining the mercy of Allah.

33 It sustains, increases and multiplies love for the Messenger of Allah (may Allah bless him and give him peace), which is among the core bases of Faith, without which faith cannot be complete.

34 It earns the Prophet’s (may Allah bless him and give him peace) love for the bondsman.

35 It is a means of the worshipper’s guidance, and a source of vitality for his heart.

36 It causes the worshipper’s name to be shown to the Prophet, and the mention of the worshipper to him (may Allah bless him and give him peace).[12]

37 It is a means for the worshipper to find ease upon crossing the pass over the Hellfire.

38 Invoking blessing and peace upon the Prophet (may Allah bless him and give him peace) is an infinitesimal recompense of his right upon us, and of the thanks which we owe for the grace which Allah has bestowed upon us by sending him (may Allah bless him and give him peace), although what he truly deserves is innumerable, either for us to comprehend or to bestow, or even to will. However Allah, because of His Boundless Generosity, is pleased with his bondsmen even with the small amount of thanks they can offer.

39 Invoking blessing and peace upon the Prophet (may Allah bless him and give him peace) in itself contains remembrance of Allah the Exalted, and is an expression of thanks to Him and a recognition of His immense favour upon His bondsmen by sending him (may Allah bless him and give him peace).

Appendix

It is narrated[13] that Abu Ja’far, the Commander of the Believers, asked Imam Malik, ‘O Abu Abdullah! Should I face the Qiblah and supplicate, or face the Prophet of Allah (may Allah bless him and give him peace) and supplicate?’ Malik replied, ‘and why would you turn your face away from him, and he is your intercessor, and the intercessor of your father Adam (may peace be upon him) on the Day of Judgement? Face him, and seek his intercession, for Allah has said: “If they had only, when they were unjust to themselves, come unto you and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-Returning, Most Merciful.”’[14]

NOTES

[1] Narrated by Ahmad, Tirmidhi, and Hakim, who declared it to be a rigorously authenticated tradition of the Prophet (may Allah bless him and give him peace).

[2] Qur’an 33:56; ‘Verily, Allah and His Angels send blessings on the Prophet: O you who believe! Send blessings on him, and salute him with a worthy salutation.’ (check another translation)

[3] Muslim narrated in his Sahih from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (may Allah bless him and give him peace) said ‘he who invokes blessings on me once, Allah sends ten blessings upon him.’

[4] Al-Nisa’i narrated in ‘Invocations of the day and night’, from ‘Umar bin Dinar (may Allah be pleased with him) that the Prophet (may Allah bless him and give him peace) said ‘he of my community who invokes blessings upon me sincerely, Allah will bless him ten fold and raise him ten degrees, and he will have written for him ten good deeds, and erased from his record ten bad deeds.’

[5] Tirmidhi narrated that ‘Umar ibn al-Khattab (may Allah be pleased with him) said ‘Verily, supplications are stalled between the heavens and the earth, and are not lifted up until the supplicant invokes blessings upon the Prophet (may Allah bless him and give him peace).’

[6] Tirmidhi related from Abdullah bin Mas’ud (may Allah be pleased with him) that the Messenger of Allah (may Allah bless him and give him peace) said ‘the closest people to me on the Day of Resurrection will be those who invoked the most blessings upon me.’

[7] Tirmidhi narrated from ‘Amir bin Rani’ah (may Allah be pleased with him) that the Prophet (may Allah bless him and give him peace) said ‘he who invokes blessings upon me, the Angels send blessings upon him equal to that which he invoked, so let the worshipper invoke some, or increase upon that.’

[8] Abu Dawood related in his Sunan from Abu Hurairah (may Allah be pleased with him) that the Prophet (may Allah bless him and give him peace) said ‘No-one greets me except that Allah returns my soul to me, so that I may return his greeting.’ He also related, as did Al-Nisa’i and ibn Majah, from Aws bin Aws (may Allah be pleased with him), that the Prophet (may Allah bless him and give him peace) said ‘Verily, your best day is Friday, so invoke blessings upon me in abundance on this day, for your invocation is shown to me.’ They said, ‘O Messenger of Allah! How can our invocations be shown to you after your bones have turned to dust? He replied ‘Verily, Allah has forbidden the earth from consuming the bodies of the Messengers.’ Al-Nawawi declared them both rigorously authenticated traditions (in his book 'Al-Adhkar' and elsewhere).

[9] Tirmidhi said that many of the People of Knowledge considered that if a single man invokes blessings on the Prophet (may Allah bless him and give him peace) during a meeting, this will be sufficient for the whole meeting (see Al-Adhkar, number 301)

[10] Tirmidhi related from ‘Ali (may Allah beautify his countenance) that the Prophet (may Allah bless him and give him peace) said ‘he who, when I am mentioned before him, fails to invoke blessings upon me is a miser.’

[11] Tirmidhi related from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (may Allah bless him and give him peace) said ‘disgraced (Ar. raghima anf) be the man who, when I am mentioned before him, fails to invoke blessings upon me.’

[12] Al-Nisa’i narrated ibn Hibban, al-Dhahabi, al-Hakim, ibn al-Qayyim, and others, all of whom declared it a rigorously authenticated tradition, that ibn Mas’ud (may Allah be pleased with him) related that the Prophet (may Allah bless him and give him peace) said ‘Verily, Allah has angels that roam the earth and convey to me the greeting of my Community.’

[13] In al-Sayyid Mustafa al-Bakri’s commentary of the Salawat of Muhammad ibn Abi al-Hasan al-Bakri.

[14] Qur’an 4:64

Wird Al-Latif

2010-01-04T21:12:00.000-08:00

Wird al-Latif -of AL-IMĀM 'ABDALLĀH BIN 'ALAWĪ AL-HADDĀD Rady Allāhu 'Anhu

Merits of all the invocations contained within the al-Wird al-Latif‏

2010-01-04T20:54:00.001-08:00

1. Bismillāhi'r Rahmāni'r Rahīm Qul Huwallāhu Ahad Allāhu's Samad lam yalid wa lam yūlad wa lam yakun lahū kufuwan ahad (To be recited three times) 1. In the Name of Allāh, The Beneficent, The Merciful. Say! (O Prophet Muhammad). He, Allāh, is One. Allāh, The Eternally Besought. He begets not, nor is He begotten. And there is none like Him. (112:1-4)

1.Surat al-Ikhlas Abu Hurairah relates that the Prophet (pbuh) said: "Surat al-Ikhlas (Qur'-an, 112) equals one third of the Qur'an." (Narrated by Muslim.) According to al-Tabarani. Abu-Hurairah narrates that the Prophet (pbuh) said: "Whoever recites surat al-Ikhlas eleven times it is as if he read the Qur'an four times; and he would be the best among the people of the earth, as long as he fears Allah." A'isha narrated that a companion, who led an expedition for the Prophet (pbuh), would lead the prayer and end the Qur'anic recitation with Qui huwa Llahu Ahad. When they returned this was mentioned to the Prophet (pbuh) who said: "Ask him why he does so," which they did. He replied: "It is the attribute of al-Rahman (The All-Merciful) and I love to recite it." So the Prophet (pbuh) said: "Tell him that Allah loves him." Anas relates that a man said to the Envoy of Allah: "I love surat al-Ikhlas." He told him: "Love of it will admit you to Paradise." (al-Tirmidhi)

2.Bismillāhi'r Rahmāni'r Rahīm Qul a'ūdhu bi-Rabbbi'l falaq min sharri mā khalaq wa min sharri ghāsiqin idhā waqab wa min sharri'n naffāthāti fi'l 'uqad wa min sharri hāsidin idhā hasad (To be recited three times) 2. In the Name of Allāh, The Beneficent, The Merciful. Say! (O Prophet Muhammad). I take refuge with the Lord of the day-break; from the evil of what He has created; from the evil of the darkness when it gathers; from the evil of the women who blow on knots (practicing witchcraft); and from the evil of the envious when he envies. (113:1-5)

3. Bismillāhi'r Rahmāni'r Rahīm Qul a'ūdhu bi-Rabbi'n-nās Maliki'n nās Ilāhi'n nās min sharri'l waswāsi'l khannās alladhī yuwaswisu fī sudūri'n nās min al-jinnati wa'n nās (To be recited three times) 3. In the Name of Allāh, The Beneficent, The Merciful. Say! (O Prophet Muhammad). I take refuge with The Lord of mankind, The King of mankind, The God of mankind; from the evil of the (devilish) whisperings of one who slinks away; who whispers in the breasts of mankind, from among the jinn and mankind. (114:1-6)

2 & 3. Surat al-Falaq & surat al-Nas (al-Ma'uthatayn) 'Uqbah ibn 'Amir relates that once when he and the Prophet (pbuh) were walking between Juhaifa and al-Abwa, they were hit by a gust of wind and [were shrouded in] intense darkness. Thereupon the Prophet (pbuh) began to recite Qul a'udhu birabbil-falaq and Qul a'udhu birabbin-nas (suras 113 and 114 respectively). The Prophet (pbuh) then said: "O 'Uqbah seek protection from Allah by them, for there is nothing comparable to them when seeking protection." (Narrated by Ibn Daud) The 'Alama Ibn Hajjar said, in relation to this hadith, in his commentary on the Mishkat: "There is nothing more effective in removing, and protecting [oneself from] black magic than reading these (suras) on a regular basis, especially after each prescribed prayer, as we have tried [this and found it to be so].

4. Rabbi a'ūdhu bika min hamazāti'sh-shayātīn wa a'ūdhu bika Rabbi an yahdurūn (To be recited three times) 4. My Lord! I seek refuge with You from the evil suggestions of the devils. And I seek refuge with You from their presence. (23:97-98

4. Rabbi a'udhu bika min hamazati... It is narrated in a hadith that the Prophet (pbuh) asked for protection against Satan and his followers [with the above formula]. It is also the formula preferred by Imam al-Haddad and is revealed in the Qur'an in surat al-Muminun (23:97-98Imam al-Ghazali included it among the invocations of wudu and many 'Ulama have taken it from him and approved of it. Amr ibn Shubaib relates from his father, who in turn related it from his father that: "The Prophet (pbuh) taught us [the following] words to say when we awoke from our sleep with a start: In the name of Allah, I seek refuge in the complete words of Allah from His anger, His punishment and from the evil among His creation; and my Lord, I seek refuge in You from the insinuations of devils and I seek refuge in You, My Lord, in their presence.

5. Afa-hasibtum annamā khalaqnākum 'abathan wa annakum ilaynā lā turja'ūn Fa-Ta'ālallāhu'l Maliku'l Haqq lā ilāha illā Huwa Rabbu'l 'Arshi'l Karīm Wa man yad'u ma'Allāhi ilāhan ākhara lā burhāna lahū bihī fa innamā hisābuhū 'inda Rabbihī innahū lā yuflihu'l kāfirūn Wa qul Rabbi'ghfir wa'rham wa Anta Khayru'r Rāhimīn (To be recited once) 5. Did you then think that We created you in vain, and that you would not be returned to Us? But Exalted is Allāh, the True King, there is no god but He, Lord of the Honoured Throne. And whosoever calls upon any other god besides Allāh has no authority for this, and his reckoning is with his Lord; undoubtedly, the non-believers will not be successful. And say (O Prophet Muhammad)! My Lord! Forgive and have mercy and You are the Best of those who show mercy.(23:115-118)

5. Afa-hasibtum annama khalaqnakum... Al-Baghawi narrated that Anas said: "'All ibn Mas'ud passed by an afflicted man and he recited the verses Afa-hasibtum annama khalaqnakum 'abathan... to the end of the surat (Qur'an, 23:115-118) and the man was cured; so the Prophet (pbuh) said: "By the One in Whose Hand lies my soul, if a man with certainty was to read it on a mountain it would perish." Muhammad bin Ibrahim narrated from his father that the Prophet (pbuh) sent him on an expedition on which he ordered them to read the above verses in the evenings and mornings. He said they did so and they were protected and victorious.

6.Fa SubhānAllāhi hīna tumsūna wa hīna tusbihūn Wa lahu'l hamdu fi's-samāwāti wa'l ardi wa 'ashiyyan wa hīna tuzhirūn Yukhriju'l hayya min al-mayyiti wa yukhriju'l mayyita min al-hayy wa yuhyi'l arda ba'da mawtihā wa kadhālika tukhrajūn (once) 6. So glorify Allāh when you reach the time of the evening and the time of the morning. And His is the Praise in the heavens and the earth, and (glorify Him) in the late afternoon and when you reach mid-day. He brings forth the living from the dead, And He brings forth the dead from the living, and He gives life to the earth after its death, and in like manner you shall be brought forth (from the dead). (30:17-19)

6. Fa-subhan Allahi hina tumsuna wahlna tusbihun... Abu Daud narrated in his book of Sunan from Ibn 'Abbas that the Prophet (pbuh) said: "Whosoever recites in the morning, Fa-subhanaLlahi hina tumsuna wahma tusbihin... until wa-kadhalika tukhrajun (Qur'an, 30:17-19), will obtain the reward he missed that day; and whosoever recites it in the evening, will obtain the reward he missed that night.

7.A'ūdhu Billāhi's Samī'i'l 'Alīm min ash-shaytāni'r-rajīm (3 times)7.I seek refuge with Allāh, The All-Hearing, The All-Knowing, from satan, the rejected one.

8. Law anzalnā hādha'l Qur'āna 'alā jabalin lara'aytahū khāshi'an mutasaddi'an min khashyatillāh wa tilka'l amthālu nadribuhā li'nnāsi la'allahum yatafakkarūn Huwallāhulladhī lā ilāha illā Huwa 'Ālimu'l ghaybi wa'sh-shahādati Huwa'r Rahmānu'r Rahīm Huwallāhulladhī lā ilāha illā Huwa'l Maliku'l Quddūsu's Salāmu'l Mu'minu'l Muhayminu'l 'Azīzu'l Jabbāru'l Mutakabbir SubhānAllāhi 'amma yushrikūn Huwallāhu'l Khaliqu'l Bāriu'l Musawwiru lahu'l Asmā' u'l Husnā yusabbihu lahū mā fi's-samāwāti wa'l-ardi wa Huwa'l 'Azīzu'l Hakīm (once) 8.If We had sent down this Qur'ān upon a mountain you would certainly have seen it humbled, split asunder out of the fear of Allāh; and such examples We set forth for mankind that they may reflect. He is Allāh, there is no god but He, The Knower of the invisible and the visible; He is The Beneficent, The Merciful. He is Allāh, there is no god but He, The King, The Most Holy, The Bestower of Peace, The Granter of Security, The Guardian, The Mighty, The Compeller, The Supreme in Greatness; Transcendent is Allāh beyond what they ascribe as partner (with Him). He is Allāh, The Creator, The Maker, The Shaper; to Him belong the Most Beautiful Names; all that is in the heavens and the earth glorifies Him, and He is The Mighty, The Wise. (59:21-24)

7 & 8. Audhu billahi assami al-'Alimi min-ashshaytanir-rajim Ma'qal bin Yasar narrated that the Prophet (pbuh) said: "Whosoever recites, Audhu billahi assami' al-'Alim minashsytanir-rajim, three times and recites the last three verses of surat al-Hashr (Qur'an 59:22-24), Allah will appoint seventy thousands angels who shall pray for him until sundown, and if he dies that day, he will die a martyr. And whosoever recites these verses at sundown, he shall achieve the same.

9. Salāmun 'alā Nūhin fi'l 'ālamīn Innā kadhālika najzi'l muhsinīn Innahū min 'ibādina'l mu'minīn (once) 9. Peace be upon (Prophet) Nūh among all beings. Thus indeed do We reward the righteous. Undoubtedly, he is among our most believing devotees. (37:79-81) 9) Salamun 'ala Nuhin fil-'alamin Ibn 'Asakir narrated that Abi Umamah said that the Prophet (pbuh) said: "Whosoever recites in the evening, Salamun 'ala Nuhin fil-'alamin, inna kadhalika najzi'l-muhsinin, innahu min 'ibad-ina 'l-mu 'minin, no scorpion will sting him that night.

10.A'ūdhu bi-Kalimātillāhi't-tāmmāti min sharri mā khalaq (3 times)10.I seek refuge in the complete words of Allāh from the evil in what He has created. 10. A'udhu bi kalimati-Llahit-tammati min sharri ma khalaq In Sahih Muslim it is narrated from Abu Hurairah that the Prophet(pbuh) said: "Whosoever says at nightfall, A'udhu bi kalimati-Llahit-tammati min sharri ma khalaq, no harm shall affect him. And in another hadith a man came to the Prophet (pbuh) and said:"What an affliction I received from a scorpion last night!" The Prophet (pbuh) replied: "If you had said, when night fell, A'udhu bi kalimati-Llahit-tammati min sharri ma khalaq, it would not have harmed you."

11.Bismillāhilladhī lā yadurru ma'a Ismihī shay'un fi'l ardi wa lā fi's-samā'i wa Huwa's Samī'u'l 'Alīm (3 times) 11.In the Name of Allāh Who causes no harm to come together with His Name from anything in earth or in heaven, and He is The All-Hearing, The All-Knowing 11.Bismi-Llahi-lladhi layadurru... Al-Tirmidhi and Abu Daud narrated that 'Uthman Ibn 'Affan said that the Prophet (pbuh) said: "Whosoever says: BismiLlahi-lladhi layadurru ma'a-ismihi shay'un fil- ardi wa lafis- sama'i, wa huwas-Sami'ul-'Alim, three times, no harm shall come to them." And in another narration: "No sudden affliction will reach him."

12. Allāhumma innī asbahtu minka fī ni'matin wa 'āfiyatin wa sitrin fa atmim ni'mataka 'alayya wa 'āfiyataka wa sitraka fi'd-dunyā wa'l ākhira (3 times) (In the evenings, recite: amsaytu instead of asbahtu) 12. O Allāh! Morning dawns upon me with blessings, good health and protection from You, so bestow upon me complete blessings, good health and protection from You, in this world as well as the Hereafter. 12. Allahumma inni asbahtu minka. . . Ibn Assuni narrated that Ibn 'Abbas said that the Prophet (pbuh) said: "Whosoever says, Allahumma inni asbahtu minka fi ni'matin wa 'afiyatin wa sitr; fa-atmim ni'mataka 'alayya wa 'afiyataka wa sitraka fid-dunya wal- akhira, three times in the morning and evening makes it incumbent upon Allah to complete His provisions upon him.

13.Allāhumma innī asbahtu ush'hiduka wa ush'hidu hamalata 'arshika wa malāikataka wa jamī'a khalqika annaka Antallāhu lā ilāha illā Anta Wahdaka lā sharīka laka wa anna Muhammad-an 'Abduka wa Rasūluk (4 times) (Note: In the evenings, recite: amsaytu instead of asbahtu) 13.O Allāh! As morning dawns upon me, I bear testimony before You and before the angels who carry Your Throne and all Your angels and all of Your creation that truly, You are Allāh, there is no god but You, The One and Only God without any partner, and that truly, Muhammad is Your special devotee and Your Prophetic Messenger. 13. Allahumma inni asbahtu ush-hiduka. . . Abu Daud narrated that Anas bin Malik said that the Prophet (pbuh) said: "When one says, Allahumma inni asbahtu ushhiduka, wa ushhidu hamamalata 'arshika... (until the end of the dua), Allah will free a quarter of him from the fire, and if he recites it twice Allah will free half of him, and if he recites it three times Allah will free three quarters of him, and if he recites it four times [Allah will] free him from the fire."

14. Al-hamdu Lillāhi Rabbi'l 'ālamīn hamdan yuwāfī ni'amahū wa yukāfi'u mazīdah (3 times) 14. All Praise is for Allāh, Lord of the worlds; such complete praise that lives up to His favours and is sufficient (to thank Him) for the increase (in His favours). 14.Alhamdu- liLlahi Rabbil-'alamin hamdan. .. Imam al-Nawawi narrates in his book, Al-Adhkar, in the chapter on 'Praise' (Al-Hamd), that Abi Nasr al-Tammar, on the authority of Mohammad ibn al-Nadhr, said: "Adam said to Allah: 'O Lord, you have occupied my time with hard work to earn a living, so teach me something that encompasses all praise and all glorification.' So Allah revealed to him: O Adam, say three times in the morning and evening, Alhamdu-liLlahi Rabbil- 'alamin, hamdan yuwafi ni'amahu wa yukafi'u mazidah. This encompasses all praise and glorification."

15. Āmantu Billāhi'l 'Azīm wa kafartu bi'l jibti wat-tāghūti wa'stamsaktu bi'l 'urwati'l wuthqā lanfisāma lahā Wallāhu Samī'un 'Alīm (3 times) 15. I believe in Allāh, The Incomparably Great, and I reject the sorcerers and the idols, and I hold fast to the firmest handhold that never breaks, and Allāh is All-Hearing, All-Knowing. 15. Amantu bi Llahil-'Adhim, wa kafartu bil-jibti... Al-Hafidh al-Mundhari narrated in al-Targhib wa al-Tarhib from Maka'id al-Shaitan of ibn abi al-Dunya that 'Urwa ibn Zubair would seek protection by reading, three times in the morning and three times at night, amantu bi'Llahi'l-'Adhim, wa kafartu bil- jibtu wat-taghut, wastamsaktu bil-urwatil-wuthqa, la infisama laha, waLlahu Sami'un 'Alim.

16. Radītu Billāhi Rabban wa bi'l Islāmi dīnā wa bi Sayyidinā Muhammad-in Sallallāhu 'alayhi wa sallama Nabiyyan wa Rasūlā (3 times) 16. I am content with Allāh as Lord, and with Islām as religion, and with our master Sayyidinā Muhammad, may Allāh's blessings and peace be upon him, as Prophet and Messenger (of Allāh). 16. Radiitu biLlahi Rabban, wa bil-islami dinan... Thawban narrates that the Prophet (pbuh) said: "Whoever says, Raditu biLlahi Rabban, wa bil-islami dinan, wa bi-Muhammadan (pbuh), nabiyyan wa rasula, Allah will suffice him. Al-Habib Ahmad bin 'Alawi Jamal al-Layl said that one of the reasons for a good ending (husna al-khdtima) is diligency in this prayer.

17. Hasbiyallāhu lā ilāha illā Huwa 'alayhi tawakkaltu wa Huwa Rabbu'l 'Arshi'l 'Azīm (7 times) 17. Allāh is sufficient for me, there is no god but He; in Him do I put my complete trust, and He is the Lord of the Great Throne. (9:129) 17. Hasbiya Llahu la ilaha illa Huwa . . . Abi Darda narrates that the Prophet (pbuh) said: "Whoever says in the morning and evening, Hasbiya Llahu la ilaha ilia Huwa, 'alayhi tawakkaltu, wa Huwa Rabbul-'Arshil-'Adhim: Allah will suffice all his matters - [both] worldly and in the hereafter.

18. Allāhumma salli 'alā Sayyidinā Muhammad-in wa ālihī wa sahbihī wa sallim (10 times) 18. O Allāh! Bless our master Sayyidinā Muhammad, and his Family, and his Companions, and bestow peace upon them. 18. Invoking blessings and prayers upon the Prophet (pbuh) The Prophet (pbuh) said: "He who invokes blessings and prayers upon me in the morning and evening ten times, my intercession will be incumbent for him." He also said: "Whoever invokes blessing and prayers upon me once, Allah will bless him ten times." The hadiths on the merit of invoking blessings upon the Prophet (pbuh) are many, and many books have been written on this.

19.Allāhumma innī as'aluka min fujā'ati'l khayr wa a'ūdhu bika min fujā'atish-sharr (once) 19. O Allāh! I implore you for good and sudden surprises, and I seek refuge in You from bad surprises. 19. Allahumma inni as'aluka min fuja'atil-khayri Anas narrates that the Prophet (pbuh)used to recite, in the morning and evenings, Allahumma inni as'aluka min fuja'atil-khayri, wa A'udhu bika min fuja'atish-sharr.

20. Allāhumma Anta Rabbī lā ilāha illā Anta khalaqtanī wa anā 'abduka wa anā 'alā 'ahdika wa wa'dika ma'stata'tu a'ūdhu bika min sharri mā sana'tu abū'u laka bi ni'matika 'alayya wa abū'u bi dhanbī fa'ghfir lī fa innahū lā yaghfiru'dh-dhunūba illā Anta (once) 20. O Allāh! You are my Lord. None is to be worshipped but You. You created me and I am Your servant, and I am faithful to Your covenant and Your promise a much as I can. I seek refuge with You from the evil of what I have done. I acknowledge before You all the blessings You have bestowed upon me, and I confess to You my sins, so forgive me, for truly, nobody can forgive sins except You.

20. Sayyid al-lstighfar (the Master of Asking Forgiveness) In the Sahih al-Bukhari, Shaddad ibn Aws narrates that the Prophet (pbuh) said: "The master of istighfar (asking forgiveness) is: Allahumma anta Rabbi, la ilaha ilia anta... (until the end of the du'a')," and then he said: "whoever says it with certainty in the morning and dies on that day will enter paradise."

21. Allāhumma Anta Rabbī lā ilāha illā Anta 'alayka tawakkaltu wa Anta Rabbu'l 'Arshi'l 'Azīm (once) 21. O Allāh! You are my Lord, there is no god but You. I put my complete trust in You, and You are The Lord of the Great Throne.

22. Mā shā Allāhu kāna wa mā lam yasha' lam yakun wa lā hawla wa lā quwwata illā Billāhi'l 'Aliyyi'l 'Azīm (once) 22. What Allāh wishes, happens; and what He does not wish, does not happen; and there is no power and no strength except by Allāh, The Most High, The Incomparably Great.

23.. A'lam Annallāha 'alā kulli shay'in Qadīr wa Annallāha qad ahāta bi kulli shay'in 'ilmā (once) 23. I know that indeed Allāh is Powerful over all things, and that indeed Allāh encompasses all things in His Knowledge.

24. Allāhumma innī a'ūdhu bika min sharri nafsī wa min sharri kulli dābbatin Anta ākhidhun bi nāsiyatihā inna Rabbī 'alā Sirātin Mustaqīm (once) 24. O Allāh! I seek Your protection from the evil of my soul, and from the evil of every moving creature You have taken by the forelock. Indeed, it is my Lord Who is on the Straight Path (of truth and justice).

21-24. Allahumma anta Rabbi, la ilaha ilia ant, 'alayka . . . Tariq ibn Habib said: "A man came to Abi Darda and said, 'O Abi Darda your house is burning!' He replied: 'No it is not. Allah, Almighty, would never allow that - based on the words I heard from the Envoy of Allah (pbuh). Whoever says them at daybreak, no afflication will befall him until night time, and whoever says them at the end of sunset no affliction will befall him until the following morning; Allahumma anta Rabbi, la ilaha illa ant, 'alayka tawakkaltu... (until the end of the du'a).'" And in another narration: "Nothing that he dislikes will befall him, his family or his possessions, and I have said those words today and they are: Allahumma anta Rabbi, la ilaha illa ant, 'alayka tawakkaltu... (until the end of the du'a). Then, Abi Darda rose and headed towards his house, and everyone went with him. When they arrived at his house they found that all the surrounding houses had burnt except his house.

25. Yā Hayyu Yā Qayyūm bi Rahmatika astaghīth wa min 'adhābika astajīr aslih lī sha'nī kullahū wa lā takilnī ilā nafsī wa lā ilā ahadin min khalqika tarfata 'ayn (once) 25. O The Ever-Living, The Self-Existing by Whom all subsist, I cry out to Your mercy for succour, and from Your punishment I seek protection. Make righteous all my affairs, and do not leave me to myself or to anyone from Your creation even for the blink of an eye. 25. Ya Hayyu Ya Qayyumi Bi-rahmatika astaghithu . . . Anas narrates that when a matter worried the Prophet(pbuh),he would say: " Ya Hayyu Ya Qayyumi Bi-rahmatika astaghithu wa min 'adhdbika astajir. Aslihli sha 'ni kullahu wa la takilni ila nafsi wa la ila ahadin min khalqika tarfata 'ayn."

26. Allāhumma innī a'ūdhu bika mina'l hammi wa'l hazan wa a'ūdhu bika mina'l-'ajzi wa'l kasal wa a'ūdhu bika minal jubni wa'l bukhl wa a'ūdhu bika min ghalabati'd dayn wa qahri'r-rijāl (once) 26. O Allāh! I seek refuge in You from anxiety and grief, and I seek refuge in You from weakness and laziness, and I seek refuge in You from cowardice and miserliness, and I seek refuge in You from being overwhelmed by debt, and the tyranny of men. 26. Allahumma inni a'udhu bika mina l- hammi wal hazan. . . Abi-Sa'id al-Khudari narrates that the Envoy of Allah (pbuh) once entered the mosque, at a time not appointed for any prescribed prayer, and he saw a man from the Ansar, named Abu-Umamah, sitting therein. He said to him: "0 Abu Umamah, why do I see you sitting in the mosque at a time not for any prescribed prayer?" Abu Umamah replied: "Grief and debts are cleaved unto me, O Envoy of Allah." The Envoy of Allah (pbuh) said: "Shall I teach you some words by which, if you recite them, Allah will remove your grief and discharge your debts?" He said: "Yes, O Envoy of Allah." The Envoy of Allah said: "Say, in the morning and evening: Allahumma inni a'udhu bika mina l-hammi wal hazan, wa a'udhu bika minal-'ajzi wal-kasal, wa a'udhu bika minal-jubni wal-bukhl, wa a'udhu bika min ghalabatid-dayni wa qahrir-rijal. " He said: "I did what the Envoy of Allah asked me to and Allah removed my grief and discharged my debts."

27. Allāhumma innī as'aluka'l 'āfiyata fi'd-dunyā wa'l ākhirah, Allāhumma innī as'aluka'l 'afwa wa'l 'āfiyata wa'l mu'āfāta'd-dā'imata fī dīnī wa dunyāya wa ahlī wa mālī (once) (once) 27. O Allāh! I seek of You well-being in this world as well as in the Hereafter. O Allāh! I ask of You pardon, well-being and continuous safety, in my religion, my daily life, my family and my possessions.

28. Allāhumma'stur 'awrātī wa āmin raw'ātī (once) 28. O Allāh! Cover my shame and calm down my fears.

29.Allāhummahfaznī min bayni yadayya wa min khalfī wa 'an yamīnī wa 'an shimālī wa min fawqī wa a'ūdhu bi 'azamatika an ughtāla min tahtī (once) 29. O Allāh! Safeguard me from in front of me and from behind me, and from my right and from my left, and from above me, and I seek refuge in Your Greatness from unexpected harm from below me.

27-29.Allahumma inni as- 'aluka al 'afiya . . . Ibn 'Umar narrates that Prophet (pbuh) used to recite the following dua in the mornings and evenings: Allahumma inni as-'aluka al'afiya fid-dunyd wal akhira, Allahumma inni as-'aluka al 'afu wal-'afiyata wa-l mu'dfati-d- da'imatafi dim wa dunydya wa ahli wa mali.

30 Allāhumma Anta khalaqtanī wa Anta tahdīnī wa Anta tut'imunī wa Anta tasqīnī wa Anta tumītunī wa Anta tuhyīnī (once) 30. O Allāh! You created me, and You guide me, and You provide me with food, and You provide me with drink, and You shall cause me to die, and You give me life. 30. Allahumma anta khalaqtani wa anta tahd mi.. . Samrah bin Jundub narrates that the Envoy of Allah (pbuh) said: "Whoever says in the morning and evening: Allahumma anta khalaqtani wa anta tahdini, wa anta tut 'imuni wa anta tasqlni, wa anta tumituni wa anta tuhyini wa anta 'ala kulli shay'in qadir, seven times there is nothing that he askes Allah that He would not give him."In his Wird al-Kabir Imam al-Haddad mentions that this du 'a. should be recited seven times.

31. Asbahnā 'alā fitrati'l Islām wa 'alā Kalimati'l Ikhlās wa 'alā dīni Nabiyyinā Muhammad-in Sallallāhu 'alayhi wa ālihi wa sallam wa 'alā millati abīnā Ibrāhīma Hanīfan Musliman wa mā kāna min al-mushrikīn (once) (In the evenings, recite: Amsaynā instead of Asbahnā) 31.We have risen this morning on the original pattern of Islām, and on the Word of Sincerity, and on the religion of our Prophet Muhammad, may Allāh's blessings and peace be upon him and his Family, and on the creed of our fore-father (Prophet) Ibrāhīm who was upright, a Muslim, and not an idolater. 31. Asbahna 'ala fitratil-islam. . . 'Abdul-Rahman ibn Abri said that the Envoy of Allah used to recite, when he rose in the morning: Asbahna 'ala fitratil-islam, wa 'ala kalimatil-ikhlasi, wa 'ala dini nabiyyina Muhammadin, salla-Llahu 'alayhi wa alihi wa sallam, wa 'ala millati abina Ibrahima, hanifan, Musliman, wa ma kana mina-l-mushrikin.

32. Allāhumma bika asbahnā wa bika amsaynā wa bika nahyā wa bika namūtu wa ilayka'n nushūr (once) (Note: In the evenings, recite: wa ilayka'l masīr, instead of wa ilayka'n nushūr) 32. O Allāh! By Your wish we have arisen this morning; and by Your wish we come to the evening, and by Your will we live, and by Your will, we die; and to You is the arising (on the Day of Judgment). 32. Allahumma bika asbahna Abu-Hurairah narrated that the Prophet (pbuh) used to say in the morning: "Allahumma bika asbahna, wa bika amsayna, wa bika nahya, wa bika namutu, wa ilayka-n-nushur. "

33. Asbahnā wa asbaha'l mulku Lillāhi wa'l hamdu Lillāhi Rabbi'l 'ālamīn (once) (Note: In the evenings, recite: Amsaynā wa amsa'l mulku, instead of Asbahnā wa asbaha'l mulku) 33. We have arisen this morning and all the Kingdom of Allāh has arisen, purely for the sake of Allāh; and all Praise is for Allāh, Lord of the worlds.

34. Allāhumma innī as'aluka khayra hādha'l yawm fathahū wa nasrahū wa nūrahū wa barakatahū wa hudāh (once) (In the evenings, recite: hādhihi'llaylah fathahā wa nasrahā wa nūrahā wa barakatahā wa hudāhā) 34. O Allāh! I ask of You (to give me) the goodness of this day, its (spiritual) openings, its help, its light, its blessings and right guidance.

35. Allāhumma innī as'aluka khayra hādha'l yawm wa khayra mā fīhi wa a'ūdhu bika min sharri hādha'l yawm wa sharri mā fīhi (once) (In the evenings, recite: hādhihi'llaylah instead of hādha'l yawm, and fīhā instead of fīhi) 35. O Allāh! I ask of You (to give me) the goodness of this day and the best of what is in it, and I seek Your protection against the evil of this day and the bad that is in it.

33-35. Asbahna wa asbaha-l-mulku li'Llahi . . . It was narrated by Abu Daud Ibn Malik al-Ash'ari (pbuh) that the Envoy of Allah (pbuh) said: "When you rise in the morning say: Asbahna wa asbaha-l-mulku liLlahi wal-hamdu lil-Llahi Rabbi-l- 'alamm... wa sharri ma fihi, wa sharri ma qablahu wa sharri ma ba'dah, and in the evening you should say the same."

36. Allāhumma mā asbaha bī min ni'matin aw bi ahadin min khalqiqa fa minka Wahdaka lā sharīka laka falaka'l Hamdu walaka'sh shukru 'alā dhālik (once) (In the evenings, recite: amsā instead of asbaha) 36. O Allāh! Whatever favours I or anyone else in Your creation received this morning are from You Alone. You are the One and Only (God worthy of worship) without any partner. So for You is the Praise and for You is the thanks for that. 36. Allahumma ma asbaha bi min ni'matin... 'Abdullah bin Ghannam narrated that the Envoy of Allah (pbuh) said: "He who says, Allahumma ma asbaha bi min ni'matin aw bi-ahadin min khalqika faminka wahdaka la sharika laka, falaka-l-hamdu wa laka-shukru 'ala dhalik; has fulfilled his thanks [towards Allah], for that day; and he who says it in the evening has fulfilled his thanks for that night.

37. SubhānAllāhi wa bi Hamdihī (100 times) 37. Glorified is Allāh by His Own Praise.

38. SubhānAllāhi'l 'Azīm wa bi Hamdihī (100 times) 38. Glorified is Allāh, The Incomparably Great, by His Own Praise.

37. SubhānAllāhi wa bi Hamdihī (100 times) Glorified is Allāh by His Own Praise. A person who utters this prayer will bring with a means of sustaining himself (on the Day of Judgement) better than every one except the person who would have uttered the same payer as many times as he has done or more times than he.

38. SubhānAllāhi'l 'Azīm wa bi Hamdihī (100 times) Glorified is Allāh, The Incomparably Great, by His Own Praise. (ref to 37-38 two phrases which are loved very dearly by Allah Both are very light on the tongue yet they a re very heavy on the Balance.)

39. SubhānAllāhi wa'l Hamdu Lillāhi wa lā ilāha Illallāhu Wallāhu Akbar (100 times) 39. Glorified is Allāh, and all Praise is for Allāh, and none is worthy of worship but Allāh and Allāh is Supremely Great. 39. SubhānAllāhi wa'l Hamdu Lillāhi wa lā ilāha Illallāhu Wallāhu Akbar (100 times) Glorified is Allāh, and all Praise is for Allāh, and none is worthy of worship but Allāh and Allāh is Supremely Great.

40. Lā ilāha Illallāhu Wahdahū lā sharīka lahū lahu'l Mulku wa lahu'l Hamdu wa Huwa 'alā kulli shay'in Qadīr (100 times, to be recited in the mornings only) 40. There is no god but Allāh. He is One. He has no partner. His is the Kingdom and His is the Praise, and He is Powerful over all things. 40. Lā ilāha Illallāhu Wahdahū lā sharīka lahū lahu'l Mulku wa lahu'l Hamdu wa Huwa 'alā kulli shay'in Qadīr (100 times, to be recited in the mornings only) There is no god but Allāh. He is One. He has no partner. His is the Kingdom and His is the Praise, and He is Powerful over all things.

Wird al-Latif‏

2010-01-04T20:49:00.000-08:00

Al-Wird al-Kabir being rather lengthy, the Imam composed a shorter version. In this, as in his books and spiritual instruction, the Imam foresaw the time when people would have neither the time nor the will to do all that was required. Al-Wird al-Latif was therefore made for us, in this 15th century Hijra. It is short, taking no more than fifteen minutes to complete once one has become familiar with it, and is to be recited after Fajr and Maghrib.

If this is not possible, it is to be recited once before and once after midday, whenever time is available.

As with all the litanies of Imam al-Haddad, al-Wird al-Latif is made up of nothing but the prayers of the Prophet-peace be upon him and the formulae that he instructed his community to recite mornings and evenings. It is therefore strictly in conformity with the sunna, and once it is well-rehearsed and becomes regular practice, one can rest assured that he is following the Prophetic instructions as to which adhkar he should use to begin and end his day.

The Arabic (including the Arabic transliteration) differs from other languages in its being the language of the Qu'ran, the language that Allah chose to make worthy of conveying His revelation. Revelation is eternal knowledge of reality expressed in human language. Its vehicle requires exceptional precision, depth, subtlety and malleability to render it adequate for the purpose. Furthermore, the manner in which Allah and, to a lesser extent. His Messenger peace be upon him use the language is of an altogether different order from its other usages. A single verse of the Qur'an will have many superimposed layers of meaning.

It may be used for protection from various inward and outward perils, for curing certain illnesses, for increasing certain kinds of provision, for haraka, and for the recompense promised for the recitation of each of its letters. Knowing this, Muslims all over the world have always recited both the Qur'an and the Prophetic invocations in their original Arabic, even when unable to understand the language, to make sure that they lose none of the secrets and baraka, much of which are lost in translation.

Wird al-Latif -of AL-IMĀM 'ABDALLĀH BIN 'ALAWĪ AL-HADDĀD Rady Allāhu 'Anhu

Bismillāhi'r Rahmāni'r Rahīm

Qul Huwallāhu Ahad Allāhu's Samad lam yalid wa lam yūlad wa lam yakun lahū kufuwan ahad (To be recited three times)

Bismillāhi'r Rahmāni'r Rahīm Qul a'ūdhu bi-Rabbbi'l falaq min sharri mā khalaq wa min sharri ghāsiqin idhā waqab wa min sharri'n naffāthāti fi'l 'uqad wa min sharri hāsidin idhā hasad (To be recited three times)

Bismillāhi'r Rahmāni'r Rahīm Qul a'ūdhu bi-Rabbi'n-nās Maliki'n nās Ilāhi'n nās min sharri'l waswāsi'l khannās alladhī yuwaswisu fī sudūri'n nās min al-jinnati wa'n nās (To be recited three times)

Rabbi a'ūdhu bika min hamazāti'sh-shayātīn wa a'ūdhu bika Rabbi an yahdurūn (To be recited three times) Afa-hasibtum annamā khalaqnākum 'abathan wa annakum ilaynā lā turja'ūn Fa-Ta'ālallāhu'l Maliku'l Haqq lā ilāha illā Huwa Rabbu'l 'Arshi'l Karīm Wa man yad'u ma'Allāhi ilāhan ākhara lā burhāna lahū bihī fa innamā hisābuhū 'inda Rabbihī innahū lā yuflihu'l kāfirūn Wa qul Rabbi'ghfir wa'rham wa Anta Khayru'r Rāhimīn (To be recited once)

Fa SubhānAllāhi hīna tumsūna wa hīna tusbihūn Wa lahu'l hamdu fi's-samāwāti wa'l ardi wa 'ashiyyan wa hīna tuzhirūn Yukhriju'l hayya min al-mayyiti wa yukhriju'l mayyita min al-hayy wa yuhyi'l arda ba'da mawtihā wa kadhālika tukhrajūn (once)

A'ūdhu Billāhi's Samī'i'l 'Alīm min ash-shaytāni'r-rajīm (3 times)

Law anzalnā hādha'l Qur'āna 'alā jabalin lara'aytahū khāshi'an mutasaddi'an min khashyatillāh wa tilka'l amthālu nadribuhā li'nnāsi la'allahum yatafakkarūn Huwallāhulladhī lā ilāha illā Huwa 'Ālimu'l ghaybi wa'sh-shahādati Huwa'r Rahmānu'r Rahīm Huwallāhulladhī lā ilāha illā Huwa'l Maliku'l Quddūsu's Salāmu'l Mu'minu'l Muhayminu'l 'Azīzu'l Jabbāru'l Mutakabbir SubhānAllāhi 'amma yushrikūn Huwallāhu'l Khaliqu'l Bāriu'l Musawwiru lahu'l Asmā' u'l Husnā yusabbihu lahū mā fi's-samāwāti wa'l-ardi wa Huwa'l 'Azīzu'l Hakīm (once)

Salāmun 'alā Nūhin fi'l 'ālamīn Innā kadhālika najzi'l muhsinīn Innahū min 'ibādina'l mu'minīn (once)

A'ūdhu bi-Kalimātillāhi't-tāmmāti min sharri mā khalaq (3 times)

Bismillāhilladhī lā yadurru ma'a Ismihī shay'un fi'l ardi wa lā fi's-samā'i wa Huwa's Samī'u'l 'Alīm (3 times)

Allāhumma innī asbahtu minka fī ni'matin wa 'āfiyatin wa sitrin fa atmim ni'mataka 'alayya wa 'āfiyataka wa sitraka fi'd-dunyā wa'l ākhira (3 times) (In the evenings, recite: amsaytu instead of asbahtu)

Allāhumma innī asbahtu ush'hiduka wa ush'hidu hamalata 'arshika wa malāikataka wa jamī'a khalqika annaka Antallāhu lā ilāha illā Anta Wahdaka lā sharīka laka wa anna Muhammad-an 'Abduka wa Rasūluk (4 times) (Note: In the evenings, recite: amsaytu instead of asbahtu)

Al-hamdu Lillāhi Rabbi'l 'ālamīn hamdan yuwāfī ni'amahū wa yukāfi'u mazīdah (3 times)

Āmantu Billāhi'l 'Azīm wa kafartu bi'l jibti wat-tāghūti wa'stamsaktu bi'l 'urwati'l wuthqā lanfisāma lahā Wallāhu Samī'un 'Alīm (3 times)

Radītu Billāhi Rabban wa bi'l Islāmi dīnā wa bi Sayyidinā Muhammad-in Sallallāhu 'alayhi wa sallama Nabiyyan wa Rasūlā (3 times)

Hasbiyallāhu lā ilāha illā Huwa 'alayhi tawakkaltu wa Huwa Rabbu'l 'Arshi'l 'Azīm (7 times)

Allāhumma salli 'alā Sayyidinā Muhammad-in wa ālihī wa sahbihī wa sallim (10 times)

Allāhumma innī as'aluka min fujā'ati'l khayr wa a'ūdhu bika min fujā'atish-sharr (once)

Allāhumma Anta Rabbī lā ilāha illā Anta khalaqtanī wa anā 'abduka wa anā 'alā 'ahdika wa wa'dika ma'stata'tu a'ūdhu bika min sharri mā sana'tu abū'u laka bi ni'matika 'alayya wa abū'u bi dhanbī fa'ghfir lī fa innahū lā yaghfiru'dh-dhunūba illā Anta (once)

Allāhumma Anta Rabbī lā ilāha illā Anta 'alayka tawakkaltu wa Anta Rabbu'l 'Arshi'l 'Azīm (once)

Mā shā Allāhu kāna wa mā lam yasha' lam yakun wa lā hawla wa lā quwwata illā Billāhi'l 'Aliyyi'l 'Azīm (once)

A'lam Annallāha 'alā kulli shay'in Qadīr wa Annallāha qad ahāta bi kulli shay'in 'ilmā (once)

Allāhumma innī a'ūdhu bika min sharri nafsī wa min sharri kulli dābbatin Anta ākhidhun bi nāsiyatihā inna Rabbī 'alā Sirātin Mustaqīm (once)

Yā Hayyu Yā Qayyūm bi Rahmatika astaghīth wa min 'adhābika astajīr aslih lī sha'nī kullahū wa lā takilnī ilā nafsī wa lā ilā ahadin min khalqika tarfata 'ayn (once)

Allāhumma innī a'ūdhu bika mina'l hammi wa'l hazan wa a'ūdhu bika mina'l-'ajzi wa'l kasal wa a'ūdhu bika minal jubni wa'l bukhl wa a'ūdhu bika min ghalabati'd dayn wa qahri'r-rijāl (once)

Allāhumma innī as'aluka'l 'āfiyata fi'd-dunyā wa'l ākhirah (once)

Allāhumma innī as'aluka'l 'afwa wa'l 'āfiyata wa'l mu'āfāta'd-dā'imata fī dīnī wa dunyāya wa ahlī wa mālī (once)

Allāhumma'stur 'awrātī wa āmin raw'ātī (once)

Allāhummahfaznī min bayni yadayya wa min khalfī wa 'an yamīnī wa 'an shimālī wa min fawqī wa a'ūdhu bi 'azamatika an ughtāla min tahtī (once)

Allāhumma Anta khalaqtanī wa Anta tahdīnī wa Anta tut'imunī wa Anta tasqīnī wa Anta tumītunī wa Anta tuhyīnī (once)

Asbahnā 'alā fitrati'l Islām wa 'alā Kalimati'l Ikhlās wa 'alā dīni Nabiyyinā Muhammad-in Sallallāhu 'alayhi wa ālihi wa sallam wa 'alā millati abīnā Ibrāhīma Hanīfan Musliman wa mā kāna min al-mushrikīn (once) (In the evenings, recite: Amsaynā instead of Asbahnā)

Allāhumma bika asbahnā wa bika amsaynā wa bika nahyā wa bika namūtu wa ilayka'n nushūr (once) (Note: In the evenings, recite: wa ilayka'l masīr, instead of wa ilayka'n nushūr)

Asbahnā wa asbaha'l mulku Lillāhi wa'l hamdu Lillāhi Rabbi'l 'ālamīn (once) (Note: In the evenings, recite: Amsaynā wa amsa'l mulku, instead of Asbahnā wa asbaha'l mulku)

Allāhumma innī as'aluka khayra hādha'l yawm fathahū wa nasrahū wa nūrahū wa barakatahū wa hudāh (once) (In the evenings, recite: hādhihi'llaylah fathahā wa nasrahā wa nūrahā wa barakatahā wa hudāhā)

Allāhumma innī as'aluka khayra hādha'l yawm wa khayra mā fīhi wa a'ūdhu bika min sharri hādha'l yawm wa sharri mā fīhi (once) (In the evenings, recite: hādhihi'llaylah instead of hādha'l yawm, and fīhā instead of fīhi)

Allāhumma mā asbaha bī min ni'matin aw bi ahadin min khalqiqa fa minka Wahdaka lā sharīka laka falaka'l Hamdu walaka'sh shukru 'alā dhālik (once) (In the evenings, recite: amsā instead of asbaha)

SubhānAllāhi wa bi Hamdihī (100 times)

SubhānAllāhi'l 'Azīm wa bi Hamdihī (100 times)

SubhānAllāhi wa'l Hamdu Lillāhi wa lā ilāha Illallāhu Wallāhu Akbar (100 times)

Lā ilāha Illallāhu Wahdahū lā sharīka lahū lahu'l Mulku wa lahu'l Hamdu wa Huwa 'alā kulli shay'in Qadīr (100 times, to be recited in the mornings only)

Habib Umar indonesia Mawlid (P11)

2009-12-19T19:29:00.000-08:00

Habib Umar Indonesia part 7 Mawlid

2009-12-19T18:05:00.000-08:00

Habib Umar Indonesia part Mawlid(4-6)

2009-12-19T17:58:00.000-08:00

Habib Umar Indonesia part Mawlid(1-3)

2009-12-19T17:52:00.000-08:00

Habib Umar:Muslim Professionals In The West

2009-11-17T07:56:00.000-08:00

The Role Of Professionals Lecture (with translation) of the Habib/Omar Bin Hafeez during his trip to Australia for complete: http://www.alhabibomar.com/

How The Living May Help The Dead

2009-10-26T16:02:00.000-07:00

25 OKT 1940 27 OKT 1986 In Memory of My dear father ayube khan latif and all the believing man and woman who have departed from this world. INNA LIL-LAAHI WA INNA ILAHI RAA-JIOON To Allah We Belong And To Him Is Our Return(2.156) Praying for the dead, asking forgiveness for them, and giving charity on their behalf are some of the things God causes the dead in their graves to benefit from and be protected by. There are many hadiths about this, and many fine and virtuous people have witnessed it in their dreams. Sa'd ibn 'Ubada, may God be pleased with him, once said to the Messenger of God, may peace and blessings be upon him: 'My mother's soul departed suddenly, and had she been able to speak she would have given alms. Would it bring benefit to her if I did it on her behalf?' 'Yes!' he replied. So he dug a well (for people to take water from) and said: 'This is on behalf of Sa'd's mother.'

And another man said: 'O Messenger of God! My parents have died; is there anything left with which I may be good to them?' And he replied: 'There are four things: praying and asking forgiveness for them, carrying out their promises, being good to their friends, and giving proper attention to those kinship bonds which could have only be attended to by them.'

And the Prophet said, may peace and blessings be upon him: 'Were it not for the living the dead would have been doomed'; in other words, because of the prayers and requests for forgiveness and for mercy which they receive.

And he said, may blessings and peace be upon him: 'My Nation is a nation covered with mercy. Its members enter their graves with sins like unto the mountains, and leave their graves having been forgiven because the living have asked forgiveness for the dead.'

It is related that the gifts of alms, prayers, and Qur'anic recitation sent by the living to the dead reach them carried by the angels on plates of light, and adorned with silk handkerchiefs, and they say to them: 'This is a gift from so-and-so', and in this way they find joy and delight.

A dead man was once seen in a dream and, upon being questioned about his state, said that he had been greeted by an angel who attempted to burn his face with a flame held in his hand. But one of the living said: 'God have mercy on so-and-so!' -and the flame went out.

One of the greatest things which one may offer to the dead is to recite Qur'an and send on the reward for it. This is of great benefit and baraka. The Muslims have agreed on this everywhere throughout the ages, the majority of scholars and virtuous people have recommended it, and there are hadiths to confirm this. Although, these hadiths have weak chains of transmission, there is a principle, as the hadith scholar al-Suyuti (may God show him His mercy) has said, that: 'Weak hadiths may be acted upon when they indicate acts of goodness.' And these are indeed acts of goodness.

All the Qur'an is blessed and beneficial, but the most beneficial thing to offer to the dead is Surat al-Ikhlas eleven times, and this has been seen in many blessed dreams. Each person should recite this noble sura the said number of times, either each night, each day, or more, or less, or even only on Thursday night, and offer this reward to his parents, teachers and all those who had rights over him.

He must not forget his dead ones when he prays, asks forgiveness, or gives alms, lest he in turn be forgotten after his death, for the one who remembers is remembered, and the one who forgets is forgotten. Benevolence goes ahead of you, and God allows not the reward of those who have done good to be wasted. (18:30)

Visiting Graves

You should know that it is recommended to visit graves. The Messenger of God, may blessings and peace be upon him, permitted this after having at first forbidden it. It contains benefits both for the living visitor and the dead person who receives the visit. The Prophet said, may peace and blessings be upon him: 'Visit graves, for they remind you of death.' And: 'I used to forbid you to visit graves, but now you should visit them. They render one able to do without the things of the world, and remind one of the Hereafter.' He also said: 'No man visits the grave of his brother and sits by it but that he (the dead man) finds solace in this, having his spirit restored to him until the visitor departs.' And he said: 'A dead (person) in his grave is never more comforted than when those that he loved in the world pay him a visit.'

When a visitor enters the cemetery or passes it by he should say: 'Peace be on you, O place of believers. We are granted respite until tomorrow. That which you were promised has come to you, and we will, God willing, rejoin you. You are our predecessors and we are your followers. I ask God to give us and you wellbeing. O God, forgive us and them!

It is recommended to visit the cemetery on Thursday night, Friday, Friday night until sunrise, and on Monday, for it is said---and this is supported by various narrations---that the spirits of the dead return to their graves at those times.

The visitor must ask for forgiveness and mercy for them, read whatever Qur'an he can and make over the reward to them; he should remember that soon he will go to the same end, and learn the lessons to be drawn from their condition.

When he visits the graves of his parents, relatives, or anyone else who had rights over him, he must sit with unhurried serenity, pray for them, and ask abundantly for forgiveness, for they rejoice at this, and are glad. When he visits the graves of righteous people he should pray in abundance, for prayers are answered at many such places, as has often been experienced. The tomb of Imam Musa al-Kazim, the son of Imam Ja'far al-Sadiq, is known in Baghdad has the 'Proven Medicine', that is, for prayers to be answered and worries to be relieved, and so is the tomb of Ma'ruf al-Karkhi, also in Baghdad. Some of the noble house of the 'Alawi Sayyids used to sit at the tomb of our master al-Faqih al-Muqaddam for such long periods, in the heat of the sun, that sweat could have been wrung from their clothes, while they, because of their profound concentration in prayer, were unaware of this. This is reported of Shaykh 'Abdallah ibn 'Ali and others.

Source: Imam 'Abdallah ibn 'Alawi al-Haddad, Sabil al-iddikar wa'l i'tibar bima yamurru bi'l insan min al-a'mar, (The Lives of Man), translated by Dr. Mostafa al-Badawi

Lead such a life, that, when you die, the people may mourn you, and while you are alive they long for your company. The days of life pass away like clouds, so do good while you are alive. Of all the follies the greatest is to love the world. Do not soil your conscience for anything but heaven Those who walk on the surface of the earth shall one day be interred in it. Every breath of man brings him nearer to death. People are asleep as long as they are alive, they are awakened when they die. Do not run after the world, let the world run after you. Do not sell the Hereafter for the world. He who trusts the world, the world betrays him The world rules whoever loves and seeks it, and serves whoever abandons and denies it. The world is that which desires and that which is desired. Whoever desires the world is rejected by it. Whoever rejects the world is followed by it. The world is a bridge over the road to the Hereafter. Cross that bridge, but do not behave as if you will remain on it forever. It is unwise to build palaces on bridges. Take as much from the world as will lead you to the Hereafter, but leave behind that which will prevent you from entering it. Allah gave you this world so that you may seek the Hereafter with it, not for you to desire it. Hasten to perform such good deeds as you can before death comes. The most ignorant person is one who sells the Hereafter for another's world. Everyone is in the world as a guest, and his money is but a loan. The guest must go sooner or later and the loan must be returned. Note: Please after reading this please send surah faatiha to my dad( ayube khan latif) and your lost ones , the diseased among this umma and for our beloved prophet Muhammad sallallahu alaihi wa sallam his household and companions . On the authority of Ma’qil ibn Yasar from the Prophet (Allah bless him and give him peace0 said, ‘Recite Yasin on your deceased.’ (Abu Dawud, Nasa’I,Ibn Maja) [Imam Nawawi, Al-Tibyan li-Hamalati’l-Qur’an pg 168]

Anniversary Of The Great Imam al-Haddad

2009-10-22T18:52:00.000-07:00

7th of Dhul Qa'dah, from this Saturday evening is the anniversary of the Great Imam Abdullah ibn Alawi al-Haddad (RA). Please remember the Sultan al-Arifeen Imam al-Haddad in your Fatihas & duas, as we are in great need of his blessed gaze and maddad May Allah make us benefit from him.

Imam al-Haddad

2009-10-22T18:38:00.000-07:00

Imam Abdullah ibn Alawi ibn Muhammad al-Haddad, better known as Imam al-Haddad was born, raised and spent most of his life in Tarim, in the Hadramaut valley between Yemen and Oman. He was born on Sunday night, 5th Safar, in the year 1044 AH/1632 CE. Imam al-Haddad came from a family of scholars, who excelled both in the outward sciences of the Sharia and the inward sciences of Haqiqah. His father, as-Sayyid Alawi ibn Muhammad al-Haddad was one of the most virtuous and upright of men and whose mother Salma, possessed a rank of sainthood and gnosis. Imam al-Haddad belonged to the most orthodox of all the great sufi orders, the Bani Alawi. Although it was established many centuries before the emergence of the Imam, the Bani Alawi gained universal recognition during his life. The signs of sainthood upon Imam al-Haddad were manifest from the time of his birth and became more obvious at the age of three, where the Imam lost his physical sight; the scholars of the time were amazed to witness the various talents that emerged from him. As he had no interest in playing with other children, he prefered to occupy himself with the memorisation and seeking of knowledge. By the age of fifteen, Imam al-Haddad had studied every Islamic discipline. By the age of seventeen the Imam would stay in seclusion at the Jamia Mosque of al-Hajira, during this seclusion he received countless spiritual openings. By the age of twenty six, Imam al-Haddad, may Allah be pleased with him said "We are now included amogst the dead, as all worldly desires within us have perished..." He was known for his Prophetic character. He was gentle, kind, compassionate and extremely generous. He would accept any excuses that were made to him, and his eyes would gaze upon the pious and the sinful with complete compassion and mercy. He was never annoyed at those who harmed him and never did he curse them; likewise he prevented those who had been treated unjustly from cursing their adversaries. He was extremely kind to the servant, the poor, the widow and the orphan. Whenever his servant annoyed him, the Imam would give him a present to abate his annoyance. Imam al-Haddad great concern for the people and the ensueing generations can be seen in his counsels and books. His works dispenses the teachings of Imam al Ghazali in a concise and simplified manner, so that it could be readily accepted by the masses. During his last days he would repeat the Hadith of the noble Prophet (SAW) "Two phrases are light on the tongue, heavy in the scale and beloved to al-Rahman: Subhanallah wa bi hamdihi, Subhallah il Azim". He remained unwell for forty days and on the fortieth day on Monday 7th Dhul Qa'dah, 1132AH/ 1720 CE, the great Imam passed away to the heavenly abode, may Allah be pleased with him and make us benefit by him. Fatiha

Qad Kafani Ilmu Rabbi

2009-10-20T22:39:00.000-07:00

Qad Kafani Ilmu Rabbi... This is a poem written by Sheikh Abdullah bin Alawi al-Haddad (allah bless him and grand him light in his grave) more than 300 years ago.For those who are in difficulties especially students where ever they are, this poetry is a dua. My Lord’s knowledge has sufficed me from asking or choosing For my du’a and my agonising supplication is a witness to my poverty. For this secret (reason) I make supplication in times of ease and times of difficulty I am a slave whose pride is in his poverty and obligation. O my Lord and my King You know my state. And what has settled in my heart of agonies and preoccupations. Save me with a gentleness from You, O Lord of Lords. Oh save me, Most Generous before I run out of patience (with myself) My Lord’s knowledge has sufficed me from asking or choosing O One who is swift in sending aid I ask for aid that will arrive to me swiftly It will defeat all difficulty and it will bring all that I hope for O Near One Who answers and All-Knowing and All-Hearing I have attained realisation through my incapacity, my submission and my brokenness My Lord’s knowledge has sufficed me from asking or choosing I am still standing by the door, so please my Lord have mercy on my standing. And in the valley of generosity, I am in i’tikaf (solitary retreat) So, Allah, make my retreat here permanent. And I’m abiding by good opinion (of You) For it is my friend and ally. And it is the one that sits by me and keeps me company All day and night. My Lord’s knowledge has sufficed me from asking or choosing There is a need in my soul, O Allah so please fulfil it, O Best of Fulfillers And comfort my secret and my heart from its burning and its shrapnel In pleasure and in happiness and as long as You are pleased with me For joy and expansion is my state and my motto and my cover. My Lord’s knowledge has sufficed me from asking or choosing

The Pursuit of Happiness

2009-10-19T23:25:00.000-07:00

Habib Kazim al-Saqqaf

Habib Umar's Brief Biography

2009-05-13T20:54:00.000-07:00

Lineage

He is al-Habib ‘Umar the son of Muhammad the son of Salim the son of Hafiz the son of Abd-Allah the son of Abi Bakr the son of ‘Aidarous the son of al-Hussain the son of al-Shaikh Abi Bakr the son of Salim the son of ‘Abd-Allah the son of ‘Abd-al-Rahman the son of ‘Abd-Allah the son of al-Shaikh ‘Abd-al-Rahman al-Saqqaf the son of Muhammad Maula al-Daweela the son of ‘Ali the son of ‘Alawi the son of al-Faqih al-Muqaddam Muhammad the son of ‘Ali the son of Muhammad Sahib al-Mirbat the son of ‘Ali Khali‘ Qasam the son of ‘Alawi the son of Muhammad the son of ‘Alawi the son of ‘Ubaidallah the son of al-Imam al-Muhajir to Allah, Ahmad, the son of ‘Isa the son of Muhammad the son of ‘Ali al-‘Uraidi the son of Ja'far al-Sadiq the son of Muhammad al-Baqir the son of ‘Ali Zain al-‘Abidin the son of Hussain, the son of both ‘Ali the son of Abu Talib and of Fatimah al-Zahra the daughter of the Prophet Muhammad . He was born in Tarim, Hadramaut in Yemen, and raised in a household that possessed a tradition and lineage of Islamic scholarship and righteousness, his father being the famous martyr, scholar, and caller to Islam Al-Habib Muhammad bin Salim.

Habib Umar's Study of the various Islamic sciences

He received the sciences of the pure Sacred Law including: the Qur’an, Prophetic Tradition (Hadith), Jurisprudence (Fiqh), Creed (Tawhid), foundations of Sacred Law (Usul al-Fiqh), the various disciplines of the Arabic language, and the knowledge of Spiritual travel from the scholars of Hadramaut. Among the greatest of them was his father, al-Habib Muhammad bin Salim, the Mufti of Tarim, as well as virtuous, gnostic scholars such as: al-Habib Muhammad bin Alawi bin Shihab al-Din, al-Habib Ahmad bin Ali Ibn al-Shaykh Abu Bakr, al-Habib Abdullah bin Shaykh al-Aidarus, the historian and eminent scholar, al-Habib Abdullah bin Hasan Bil-Faqih, the historian and linguist, al-Habib Umar bin Alawi al-Kaf, al-Habib Ahmad bin Hasan al-Haddad Habib Umar’s older brother, Habib Ali al-Mashhur, al-Habib Salim bin Abdullah al-Shatiri, the Shaykh and Mufti Fadl bin Abdul-Rahman Ba Fadl, and Shaykh Tawfiq Aman. He began to teach and invite to Allah when he was 15 years old, while continuing to study and receive lessons.

Habib Umar's Migration to Al-Bayda

When the situation became difficult due to the Communist Regime that existed in South Yemen at that time, he migrated to the city of al Bayda which was in North Yemen, at the beginning of Safar 1402 AH which corresponds to December 1981. There he persevered in study and invitation to Allah. He resided in the Ribat[1] of al-Bayda. In Bayda he took knowledge from the Imam, the Gnostic, al-Habib Muhammad bin Abdullah al-Haddar and the erudite scholar al-Habib Zain bin Ibrahim Bin Sumayt. He was avid in establishing lessons and assemblies of knowledge. He would often travel in order to call to Allah in the various localities of al-Bayda, al-Hudaydah and Taiz. He used to frequently visit Ta`iz in order to take knowledge from the erudite scholar, the narrator of Hadith through connected transmission, al-Habib Ibrahim bin Umar bin Aqil.

His repeated visits to the two Noble Sacred Precincts of Mecca and Medina

He began to frequent the two Sacred Precincts from the month of Rajab 1402 AH (April, 1982) onwards. There he learned from the Imam, the Gnostic, the Caller to Allah, al-Habib Abdul-Qadir bin Ahmad Al-Saqqaf and the Gnostic, the Caller to Allah, al-Habib Ahmad Mashhur bin Tahir al-Haddad, and the Gnostic, the erudite scholar, al-Habib Abu Bakr al-Attas bin Abdullah al-Habshi. He took license to narrate from the chains of transmission in Hadith and in other sciences from the narrator of connected chains, Shaykh Muhammad Yasin al-Fadani and the erudite scholar, the conveyer of Hadith of the two sanctuaries, the noble descendant of the Prophet, Muhammad bin Alawi al-Maliki as well as other scholars.

His Move to the City of As-Shihr

In the year 1413 AH (1992), he moved to the city of al-Shihr, in the province of Hadramaut where he taught in the Ribat of al-Shihr for Islamic Studies, following its reopening after having been dispossessed during the Communist Regime. He resided there for a period of time, summoning to Allah and teaching. Many students from various regions of the Yemeni Republic and some areas of South East Asia sought knowledge from him. He lived, prior to his move to al-Shihr, for a period of approximately a year and a half in the Sultanate of Oman, inviting to Allah, teaching, and reminding people about the way of al-Mustafa (peace and blessings be upon him).

His Move to the City of Tarim

He then moved from al-Shihr toTarim, where he settled and received a number of students from various regions of the world. Dar al-Mustafa for Traditional Islamic Studies was founded in 1414 AH (1994). It is based on three objectives: the first being learning the sciences of the Sacred Law and related sciences from those who are apt to impart them with connected chains, the second purifying the soul and refining one’s character, and the third conveying beneficial knowledge and calling to Allah, Mighty and Majestic. The official opening of the Dar al-Mustafa building took place on Tuesday, the 29th of Dhu’l-Hijjah, 1417 AH, corresponding to the 6th of May, 1997. Students and visitors continue to flock to it from the various regions of the world. Graduates of Dar al-Mustafa have opened numerous centers of learning and invitation to Allah in a number of countries. Habib Umar has an intense concern to raise religious consciousness in the City of Tarim. He has established many gatherings, the most important of which is the weekly Monday gathering, which is conducted in the town square of Tarim and is attended by hundreds of the city’s inhabitants. He also has made countless visits to the various regions of Yemen and has conducted many lectures in Yemeni universities, institutes and organisations.

His Travels

Habib Umar has made numerous journeys summoning to Allah and spreading knowledge of the Sacred Law to various lands, including: Syria, Lebanon, Jordan, Egypt, Sudan, India, Pakistan, Indonesia, Malaysia, Singapore, Brunei, Sri Lanka, Kenya, Tanzania, the Comoros Islands, the Gulf States and Britain. He has connected to the chains of transmission of the scholars of these regions. He has also participated in many Islamic conferences.

His Writings and Publications

Habib Umar has many audio and visual publications as well as writings. Among them are: Aid to Those Seeking the Pleasure of the Creator Through the Clarification of Noble Character (Is’af Talibi Rida al-Khallaq bi Bayan MaKaram al-Akhlaq), Advice to Students (Tawjihat al-Tullab), Our Character (Khuluquna), The Glorious Treasure (al-Dhakira al-Musharrafa), the Summary of Prophetic Aid, a book of invocations ( Khuslasa al-Maddad al-Nabawi fil-Adhkar). the Shimmering Light Mentioning the Birth of the Interceding Prophet (al-Diya al-Lami’ fi Dhikr Mawlid al-Nabi al-Shafi’), the Pure Drink Mentioning the Life of the Fullest of Moons (al-Sharab al-Tuhur fi Dhikri Sirati Badri al-Budur), the Forthpouring of Spiritual Aid, a compellation of sermons from the Friday prayer, the eclipse prayer, the prayer of rain and the Eid prayers( Fayd al-Imdad). Selections from Shifa al-Saqim (al-Mukhtar min Shifa al-Saqim), the Preacher’s Refinement (Thaqafat al- Khatib). the Light of Faith From the Speech of the Beloved of al-Rahman (Nur al-Iman min Kalam Habib al-Rahman) , a compilation of poetry, Forthpourings of Favor from the Mercy of the Giver of Favors (Fa’idat al-mann min Rahamat Wahhab al-Minan) He has also conducted many programs to raise religious consciousness as well as numerous lessons and interviews on a number of satellite channels. He continues to teach, call to Allah, and expend his utmost in doing so. May Allah give him his enabling Grace, pardon him, give him His gentleness, and accept from him his endeavours, and likewise all Muslims.

Description of the God-Conscious

2009-04-29T20:33:00.000-07:00

Bismillāh ar-Rahmān ar-RahīmIn the name of God, Most Gracious, Most Merciful

It is related that a devout worshipper by the name of Humam came to Imam ‘Ali, may God ennoble his countenance, and asked him to describe the God conscious people so vividly that he could almost see them. Imam ‘Ali responded: “Their speech is truthful; their clothing is moderate; and they walk with utmost humility. They lower their gaze from everything God has forbidden. They allow their ears to listen only to that which is beneficial. Their souls accept exposure to trials and tribulations [in adherence to the truth] as easily as others accept luxurious living. Were it not for their appointed term, their spirits would not have remained in their bodies the span of a twinkling of the eye due to their intense longing for their Lord. Because the Creator is magnified in their souls, everything else is viewed as insignificant in their sight. Their hearts are sober; people are safe from any wickedness from them; their bodies are slim [they don't overindulge their appetites]; their basic needs are few; and their souls are chaste. They patiently endure the few days they spend in this world knowing that they will be followed by a long, peaceful rest—this is the profitable life-transaction which their Lord has allowed them to enter into. The world desired them; however, they had no desire for it. It imprisoned them, but they ransomed their souls from it [with their restraint and righteous deeds].

At night, their feet are arranged in ranks as they dutifully recite the Qur’an in slow measured tones. If they come upon a verse that stimulates [in them] longing [for the delightful things which God has promised] they ponder it, craving to attain them. Their souls soar due to the intensity of their longing for those delights. If they come upon a verse that frightens them [with the threat of Allah's dreadful punishment] they hear it reverberating in the depths of their hearts. They imagine that they hear the dreadful sounds of the Hellfire in the innermost recesses of their ears. You find them kneeling down [before their Lord], begging to be liberated from the Hellfire. As for their days, they are forbearing, clement scholars. They are righteous and pious. Fear [of Allah] pierces their hearts like arrows. One who gazes upon them thinks that they are sick. However, they are far from being sick.

They are not satisfied with a minimal amount of righteous deeds, nor do they consider excessive amounts of worship to be great. They see their faults, and they fear that their deeds will not be accepted. If someone praises one of them, he says, ‘I know myself better than others [know me], and my Lord is more knowledgeable of me than myself. O God! Do not take me to task for what they say, and make me better than what they think of me, and forgive me for those sins which they are unaware of.”

One of the signs [of such a person] is that you observe strength in his religion. His gentleness is accompanied by sobriety. His faith is coupled with certainty. He longs for knowledge. He acts with forbearance. He lives moderately, even when blessed with wealth. He is humble in his worship. He endures poverty with dignified grace. He patiently endures trying circumstances. He seeks his sustenance from the lawful. He hastens to right guidance. He is agitated if he perceives greed in himself. He works righteousness all the while trembling, [fearing that his deeds won't be accepted]. His greatest concern is gratitude. In the morning preoccupied with the Remembrance of God. He goes to bed at night overwhelmed, apprehensive. He rises in the morning overjoyed. His apprehension arises from the awareness of his heedlessness. His joy is caused by the bounties and mercy [God has opened up for him during the coming day]. If his soul presses him with something he despises, he does not concede [to it] and withholds from it what it desires. The comfort of his eye is that which is permanent [the reward of his righteous deeds]. His abstinence from that which is temporal. He mixes clemency with knowledge, and speech with action. He expects death at any moment. His slips are few [because of his cautiousness and deliberateness in speech and actions]. His heart is content. He is easy-going. He is constantly on guard against assaults upon his religion. His lusts are dead. His anger is suppressed. People anticipate goodness from him. They are safe from any wickedness from him. If he is in the company of the heedless, he is recorded as being mindful [of his Lord].

He overlooks those who oppress him. He gives to those who deny him. He joins relations with those who cut him off. He is far removed from any indecency. His speech is gentle. You find nothing bad in him. He is always a source of good. During calamities, he is composed. In dire straights, he is patient. In times of ease, he is thankful. He does not oppress those he dislikes, nor does he sin for the sake of those he loves. He admits the truth before his witnessing is sought. He preserves all he is entrusted with. He does not hurl abusive names at people. He never harms his neighbor, nor does he find joy in afflictions that befall his enemy. If he is transgressed against, he perseveres until God takes revenge for him. He relies on himself while he himself is a source of relief for others [they can rely on him]. He tires himself for the sake of his salvation, not burdening others in any way. His distance from those he avoids is a form of abstinence, while his drawing near to people is from his gentleness and mercy. Hence, his distance from people does not arise from arrogance and haughtiness, nor is his closeness to them motivated by cunning and treachery.”

Hearing this, Humam dropped dead. Imam ‘Ali, may God be pleased with him said, “This is what I feared would happen to him. Thus is the effect of a penetrating word when it reaches a receptive heart.”

- From Nahj al-Balagha Translated by Imam Zaid Shakir

Muslims Speak Out

2009-04-17T16:03:00.001-07:00

Introduction In this interview with the Washington Post, Habib Ali answers brilliantly questions regarding the very controversial topics of Jihad, suicide bombings, and womens rights in Islam. Table of Contents

What is Jihad? Under what circumstances does Islam sanction the use of violence? What would you tell would be suicide bombers who would invoke Islam to justify their actions? What are the rights of women in Islam? How does Islam’s view of male and female equality differ from the Western view? What is Jihad? Under what circumstances does Islam sanction the use of violence? What would you tell would be suicide bombers who would invoke Islam to justify their actions? The Islamic tradition inequivocally condemns any type of aggression toward innocent civilians. Islam does not sanction armed struggle except when opposing an aggressor who occupies another’s land or in order to help remove oppression from oppressed peoples.

The concept of jihad in the Islamic tradition carries the meaning of exerting all of one’s resources and energies in order to arrive at the realization of truth, preparedness to make sacrifices for the sake ofdoing good, and reaching out to others with goodness, seeking nothing in return save the contentment of God.

The root of the word “jihad” in Arabic is to struggle or endure hardship; expending energy & resources. When this is applied to the Islamic context it becomes the effort to advance goodness andenlightenment. This is the doctrinal understanding found in the original and defining religious texts.

The greatest expression of jihad is the struggle (Ar. mujahada) against the ego in order to bring about its spiritual purification and growth. This jihad is known as the “Greater Jihad” amongst Muslims.

Other forms of jihad are: the Jihad of “word”; the Qur'an tells us: {and struggle against them with it (i.e. with the Qur'an)} (Qur'an, Chapter: 25, verse: 52). The Prophet (peace & blessings upon him) said “the best jihad is that of speaking a word of truth to an unjust ruler”. Other forms include the jihad of educating, the jihad of building functional economies and eradicating poverty, and the jihad of politics, diplomacy and constructive policy creation. However, it is the jihad against injustice, which can include armed struggle as a last and conditional resort, that has dominated the spotlight in our times. As the reality of Jihad has to do with reaching the truth, doing goodness, and reaching out to others with this goodness, armed struggle really has no place here except in two circumstances:

Defense against an aggressor (conditioned by right ethical conduct); or To secure for people the freedom to choose their own path to religious truth. The Islamic tradition forbids suicide; it forbids any form of harm to innocent people. The Islamic tradition advocates the rule of law in the strongest terms.

Islam forbids the taking of life so what drives the suicide bombers to just that? The question about suicide bombings is misleading in that it tends to be framed in such a way as to focus on the “suicidal” nature of the act alone. However, there is something worse at the heart of this. It is the issue of the treachery, the betrayal of the trust that all innocent people must be permitted to assume as part of a mutually dependent social order. This observation in turn, leads into another question. Is this any more or less horrific than a person who sits behind a button which he presses – bringing death and destruction to thousands – and then returns to his routine without an afterthought? No, both are horrific, and both require humanity to wake up and take responsibility for its actions. Two things tend to be confused here, one of them is agreed upon, the other is a point of difference.

The one we all agree upon is that the crime of these people is that of taking innocent lives, as well as the additional devastation that it brings. This is something which was forbidden by Islamic Law 14 centuries ago, only later to become rejected by modern human conscience. The point of difference here is in the silence of the unasked question: who is responsible for these young people reaching such a point of despair that they would actually want to blow themselves up and others along with them?

Are they alone in the perpetration of such acts? Or can we add to the list of responsible parties the absence of mature and holistic Islamic learning. An absence that has left gaps in people’s understanding of their religion, gaps which extremists are all too quick to fill with disinformation which perpetrators then proceed to act upon. One of the teachings of Islam (which the perpetrators of such acts have missed) is that no matter what hardships and afflictions a person experiences, it can never justify doing anything which contradicts Islam’s ethical framework. Will it ever be possible to reach a point where people can feel safe from the specter of being accused of “terrorism” for simply positing questions about the extreme injustices and oppression experienced by societies in the Developing South? Injustices driven by pressure from quarters which exert an undue influence on the international community and its institutions rendering them incapable of protecting citizens from such iniquities to the point that young people despair of having a fair legal system, or fair international institutions. These young people may then find themselves listening to the voices which call for vengeance justified by misinterpretations of sacred texts; giving young people promises of paradise in exchange for their miserable situation. Wherever injustice reigns supreme, and hope is lost you find suicide.

In normal criminal cases we give a lot of importance to the forensics and the background of the crime and hold accountable the society which gave rise to the criminal personality; while still holding the criminal responsible for his actions. In the case of the crimes perpetrated by these bombers our accountability is even greater; and the need for investigation and analysis greater still. It is a sad situation that we have arrived to; rectification and healing will require maturity and courage from all communities. I repeat: Islam categorically condemns the acts carried out by the bombers on the Twin Towers of New York, the Trains in Madrid, the London Bombings and all other attacks aimed at innocents.

Lastly I am grateful for those who have opened a channel of dialogue for individuals seeking to work together and extend bridges between people of sagacity, for the purpose of reclaiming the mantle of leadership from the hands of extremists on all sides who would lead our world into discord and instability. Increasing the circle of dialogue, understanding, and the clarification of differing viewpoints is a reassuring indicator for the future of our small and intimate world. What are the rights of women in Islam? How does Islam’s view of male and female equality differ from the Western view? Fairness takes precedence over token forms of quality.

The mistreatment and abuse – mental, physical, and social – of women takes on multifarious forms. Some of those forms are based on a misunderstanding and misuse of religious teachings; while it should be known that any person who mistreats a woman or girl in any way is not called anything but a criminal in our Shariah legal framework.

However, there is a conflation that takes place between the oppression of women versus the philosophy of radical equality on the one hand and the detailed differentiation between a mono-onesize- fits-all gender equalization along with a complete disregard for the immense role that women play in society as mother, educator, caregiver, and homemaker on the other. Real equality is to pay the same due respect to the roles that only a woman can play in society that is granted to other sociopolitical roles; roles that she very often maintains the capacity to perform also if provided the same opportunities. It remains one of the injustices of our age that the criteria for “success” and “worth” have been centered on everything except the qualities and accomplishments of our mothers and those who care for us, imbue us with our identities, and raise our children. We must however, not eglect the situation of many, many women worldwide who have no choice except to play the role of both mother & father, nurturer & provider because of the extreme difficulty of their circumstances. For these reasons I find myself in need of emphasizing that it should be mutual completion of one-another that should be the foundation of the relationship between genders; rather than the cacophony of wrestling voices that we hear today in the talk of gender rights

Drops of wisdom part2

2009-04-15T23:13:00.000-07:00

Do not try to run away from trials and tribulations, but endure them with patience. They cannot be avioded, and there is nothing for it but to endure them with patience, How can you expect the whole of this world, and all that has been created therein, to undergo change and transformation just to suit your convenience? The Prophets are the best of all creatures, yet they have always had to suffer afflication and so it is for their followers, those who tread in their footsteps as they walk along their highway, emulating their example.- Muhyuddin Abdul Qadir Jilani The eye of a small person makes small things look large. And the eye of a great person makes great calamities look small. [Mutanabbih] People are like stained glass windows. They sparkle and shine when the sun is out, but when the darkness sets in, their true beauty is revealed only if there is light from within. “God is not veiled from you by some reality existing apart from Him, since there is no reality outside of Him: what veils Him from you is but the illusion that there can be a reality apart from Him.” [Ibn ‘Ata-Illah] The truest and highest stage of worship is to see God face to face, and to receive his guidance from his own mouth. Those who attain this highest stage, choose for themselves whatever God chooses for them. Their entire characters are transformed by God. They are God’s friends; so they no longer discriminate between people, but regard all people as friends. Wherever they go, they go from God; wherever they arrive, they arrive at God. Whatever they do, they do for God; whatever service they perform, they perform it in God. The self has been truly annihilated.-Junayd, “Tawhid” Innumerable changes of moods are yours, and they are uncontrolled by you. If you knew their origin, you would be able to dominate them. If you cannot localize your own changes, how can you localize that which formed you? - Rumi [Fihi Ma Fihi] “If you are looking for a friend who is faultless, you will be friendless.” [ Jalaluddin Rumi] All of the religion is behavior and character, what increases you in (good) behavior, increases you in your religion. [Ibn al Qayyim] “You leave the best of worship: humility.” - A’isha (May Allah be pleased with her) Death does not exist. It is life that is a predominant reality, not death. [Allama Iqbal] “Whoever makes his one worry God Then God will take care of the rest of his worries.” [from the first poem in his diwan] Imam Shafi’s Al-Hasan al-Basri said: People are all the same in health and ease, but when hardship befalls them, true distinction is shown. Knowldedge of this world will take you maybe as far as the moon. Knowledege of Deen will take you to the ‘Arsh of Allah. [Moulana Ahmad Laat] Aisha (radhiallaahu `anha): A man came to her and asked ‘When will I know that I am pious?’ She said, ‘When you realise that you are a sinner.’ He said, ‘And when will I know I am a sinner?’ She replied, ‘When you think you are pious.’ Do not ask someone to meet a need that God can meet. How can such a person give you what He does not? How can one who is unable to meet one’s own needs meet those of another? Ibn `Ata’ Allah al-Iskandari I saw grief drinking a cup of sorrow and called out, “It tastes sweet, does it not?” “You’ve caught me,” grief answered, “and you’ve ruined my business, how can I sell sorrow when you know it’s a blessing?” – Rumi Why should I grieve because of a thorn? Once it had made laughter known to me. Whatever you lost through the stroke of destiny, know it was to save you from adversity. One small affliction keeps off greater afflictions; one small loss prevents greater losses. -Rumi Indeed the whole world is imagination.Only He is the real in Reality.Whoever understands this knows the secrets of the spiritual path. - Ibn ‘Arabi, “Masters of the Path” Let go of your worries and be completely clear-hearted, like the face of a mirror that contains no images. If you want a clear mirror, behold yourself and see the shameless truth, which the mirror reflects. If metal can be polished to a mirror-like finish, what polishing might the mirror of the heart require? Between the mirror and the heart is this single difference: the heart conceals secrets, while the mirror does not. Rumi. When the angel of death came to take the soul of Abraham the latter said, “Have you ever seen a friend take his friend’s life?” God answered him, “Have you ever seen a friend unwilling to see his friend?” Then Abraham said, “O Azrael! take my soul!” It is reported that the Messenger of God said: "God is beautiful and He loves beauty". It is God who made the world and brought it into existence. The entire universe is therefore supremely beautiful. There is nothing ugly in it. On the contrary, in it God has brought together all perfection and all beauty. Futuhat al-Makkiyya The movement which is the existence of the universe is the movement of love. Ibn 'Arabi, Fusûs al-Hikam It is He who is revealed in every face, sought in every sign, gazed upon by every eye, worshipped in every object of worship, and pursued in the unseen and the visible. Not a single one of His creatures can fail to find Him in its primordial and original nature. Ibn 'Arabi, Futûhât al-Makkiyya

In the Presence of an Inheritor

2009-04-07T17:42:00.000-07:00

So who are the inheritors? Our beloved Prophet Muhammad (blessings and peace be upon him) once said: “The (true) scholars are indeed the inheritors of the prophets. The prophets have bequeathed neither dinar nor dirham, but rather, they have bequeathed knowledge. So whoever takes such knowledge, they have indeed taken a vast portion (of good)” (Abu Dawud, al-Tirmidhi). Being in the presence of the inheritors of the prophets is like basking in the warmth of the sun’s brilliant rays, rays that emit both radiance and light. Even with your eyes closed you can feel their presence; you can sense the transmission that is taking place. Wherever Habib Umar has gone, no stone has been left unturned in his attempt to revive the love of Allah and His Messenger, peace and blessing be upon him, in the hearts of people. These men and women are indeed rare, and rarer still in an age when many have become increasingly, if not completely, severed from the sacred. I pray that we all have the blessed opportunity to meet men and women like habib umar (may Allah have mercy on his blessed soul). I can tell you with certainty that they still exist. They are here. Oh Allah, we ask You with one voice to show us the inheritors of the prophets, to allow us to meet with them, to raise their ranks in the Hereafter, to bless them beyond measure, to make us pleasing to them, and to help us to benefit from their legacy.Amin.

Love for the Prophet is a Condition of Faith

2009-03-30T09:52:00.000-07:00

Love for the Prophet is a Condition of Faith by Dr. Ahmad Shafaat (written in 1986) Love for the Prophet Muhammad is a measure of one's iman (faith and inner conviction) and our iman is completed and perfected only when our love for the Prophet exceeds our love for everything else in this world, including our own lives. The Holy Qur'an says: "The Prophet is preferable for the believers even to their own selves..." (33:6) This is a definitional sentence which tells us what it takes to be a believer: preferring the Prophet even to one's own life. In confirmation of this the Prophet is reported in Hadith to have said: "None of you becomes a believer until I am dearer to him than his children, his parents and all mankind." (as reported by Bukhari and Muslim) Some versions add: "his life, his wealth and his family". The best of believers, the suhaba (companions of the Prophet), did show such love for the Prophet, especially the noblest of them. Hadhrat Ali, speaking on behalf of all the community of suhaba in Medina, is reported to have said: "The Holy Prophet is dearer to us than our wealth, our children, our fathers, our forefathers, our mothers and cool water at the time of severe thirst." The firmly established principle in Islam that our iman is as good as our love for the Prophet is fairly and accurately expressed by an Urdu poet when he says: "Without love for the Prophet it is difficult to find God; He who is not of the Prophet's cannot be of God. Without love for Muhammad faith cannot be complete; To be a Muslim it is not enough to believe in God. Daily prayers, charity, fasting and hajj are fine; But despite these I cannot be among the faithful. Unless I am ready to be sacrificed for the honour of Muhammad; God is witness - my faith cannot attain perfection."Love of the Prophet breathes life into our practice of religion. Without it our religion reduces to an empty adherence to a set of dead rules and rituals. ("Soul of iman, essence of the Qur'an and life of religion - all these are love of Muhammad, the Mercy to All Creation.") THE MEANING OF THIS LOVE FOR THE PROPHET At one level it seems clear why the faithful should love the Prophet: he is their teacher, guide and leader and it is impossible for him to teach, guide and lead them if they don't love him. But there is a deeper meaning in the principle that love for the Prophet is essential for iman. Love of the Prophet is love of all the beauty and nobility of character, truthfulness, justness, humility and inner strength of which man is capable and which the Prophet as al-insan al-kamil (the Perfect man) possessed in the utmost degree. Love for the Prophet means to acknowledge, cherish and glorify all the potential of goodness and greatness that God has created within Man. It also means love of humanity, not just in regard to its potential for perfection but also despite its general inability to realize that potential and despite all kind of imperfections and weaknesses from which it suffers. For the Prophet is not only the Perfect Man but also the Representative Man who on the day of judgment will represent mankind and plead on their behalf for their imperfections and weaknesses before the throne of God. Thus love of the Prophet, on the one hand puts us on the road to perfection by making us cherish it dearly and on the other hand it helps us accept our imperfect humanity and in this way to live in peace with ourselves as repentant servants of God hopeful of His mercy. This is why love for the Prophet is a condition of iman, for what is iman if it is not to acknowledge and repent for one's imperfections and weaknesses and to cherish and strive for - even as an unachievable ideal - the perfection of which man is potentially capable? There are two closely interconnected sides of iman. One is divine and consists of recognizing God and being at peace with Him. The other is recognizing one's own self and being at peace with oneself. The two sides are like two sides of a coin, none of which can exist without the other. This is shown by numerous verses in the Qur'an and ahadith of the Prophet. For example, the Prophet is reported to have said that he who recognized his own self recognized his Lord. Approaching the same principle from the other direction, the Qur'an says: "that those who forget God are made to forget their own selves" (59:19). The word Islam means being at peace with God and this is linked in the Qur'an with being a self at peace with itself. The love of the Prophet represents the human side of faith. as man the Prophet represents a believers own true self. His love for the Prophet means that he has recognized his own true self and is at peace with himself which in turn means that he has recognized his Lord and made peace with Him by surrendering to Him. THE PROPHET ALSO LOVED US If the faithful love the prophet, they are not the first to do so. The Prophet loved the faithful first. The Qur'an testifies to this when it says: "(The Prophet) is greatly grieved at your loss and extremely anxious for your good. For the believers he is full of kindness and rahmah (mercy, love)." (9:128) The Prophet's love was not limited just to the believers. In a way he loved all of God's creation. God says in the Qur'an: "We have not sent you (O Prophet) but as rahmah to all the worlds." (21:107) It is true that the Prophet had to battle those who were bent on doing zulm (injustice) on their own selves and to remind them of the bitter reality of hell. But this too was out of rahmah (mercy and love), not out of enmity or hate. It is always an easy thing to do to leave alone those of one's fellow human beings who choose the path that leads to their destruction. In contrast, it takes a tremendous amount of love and courage to try to help them, which is exactly what the Prophet tried to do, successfully as it turned out towards the end of his life. That the Prophet was motivated by rahmah even for his opponents is shown by the ease with which he forgave them all at the time of Makkan conquest. HOW THE PROPHET SUFFERED FOR MANKIND Among the indications of the Prophet's love for mankind is the untold sufferings he endured at the hands of his opponents whom he forgave with such ease after his victory. When the Holy Prophet started his work almost all the people of his city opposed him even though they had known him for all of his life as a man of exceptional integrity and intelligence. They at first subjected him to verbal attacks, jeers and insults. But later they started to combine verbal attacks with physical aggression. They would lay thorns in his way and throw garbage and dust on him. On one occasion he returned with dust still on his head. One of his daughters rose, with tears in her eyes, to wipe it off. The Prophet was more hurt to see tears in his daughter's eyes than the treatment he himself received from his fellow citizens. He comforted her, saying: "My daughter, weep not, for verily the Lord will be your father's helper." Once the city populace tried to inflict a different type on injury on the Prophet. When one day he went out for an errand, not one of the people in the streets looked at him or spoke to him or jeered or insulted him. This, their silent way of saying to the Prophet, "You are not one of us because you speak against our traditional ways" hurt the Prophet more than the jeers and insults he was used to hearing before. When the Prophet felt that he was not getting anywhere with the Makkans, he started to turn more and more to outsiders who came to Makkah for pilgrimage. But his efforts among the pilgrims were frustrated by men like Abu Lahab who would follow the Prophet and cry aloud: "Believe him not, he is a lying renegade". One day this especially grieved the Prophet. But all he did was to look upward and say, "O Lord if You will it would not be thus!". In the year 620 C.E., the Prophet decided to travel outside Makkah, so that he could preach his message without being followed by his Makkan enemies. The city of Al-Tayf was the natural first choice. Situated about sixty miles east of Makkah, it was the nearest city of importance. Accompanied only by Zayd, the Prophet made a tiring journey through barren rocky defiles. He spent ten days in Al-Tayf preaching to the tribal chiefs as well as common people. But they all rejected him saying they did not want to spoil relations with the Makkans for the sake of a new religion. As the days passed, the people of Al-Tayf became more and more hostile, until the tenth day they began to hoot him through the streets and pelt him with stones. Even as he fled the city, a relentless mob pursued him and did not desist until they had chased him two or three miles across the sandy plain to the foot of the surrounding hills. There, tired and with blood flowing from both his legs, the Prophet took refuge in one of the orchards. Zayd who had endeavored to shield the Prophet against the stones thrown at him was wounded in the head. After a couple of years the Prophet managed to get sufficient support in one Arabian city - Medina - and decided to move there. But his enemies in Makkah plotted to murder him before he could emigrate to Medina, a plot that came very close to being successful. Even after his escape from hostile Makkah to the relatively friendly Medina the suffering of the Prophet continued. The Quraysh and other Arab tribes under their influence frequently waged battles against him and his followers. In Medina itself the Jews vexed and frustrated the Prophet with their wily plots and at one time even tried to poison him. The hypocrites, the secret enemies of the Prophet who pretended to be Muslims, were also busy in intrigues and whisper campaigns against the Prophet, a particularly nasty example of which is provided by their accusations against the Prophet's wife Ayesha which were as painful for the Prophet as for Ayesha herself. Sometimes even the believers unintentionally caused pain to the Prophet. They would, for example, sometimes impolitely walk away from him leaving him alone standing by himself, as is witnessed by the following verse in the Qur'an: "When they see some (opportunity of) trade or some amusement they rush headlong towards it and leave you standing alone..." (62:11) These and many other things did the Holy Prophet suffer over a period of many years. He did not have to. Just before he started his mission he had everything that men generally hope for: health, a prosperous business, a loving wife, fine children, faithful relatives and friends as well as the trust and respect of his fellow citizens. If he wanted he could have led as comfortable a life as any in Makkah. But he chose the road of suffering and hardship. He did so for the love of the very people who ignorantly persecuted him and for the welfare of the whole of mankind. THE MEANING OF THE PROPHET'S SUFFERING Like all aspects of the Prophet's life, his suffering has profound lessons for us. It teaches us that this world is a battlefield between good and evil, truth and falsehood, justice and oppression and that although God has willed that in the long run goodness, truth and justice will always be victorious. He has also willed that this victory will not be made too easy. The suffering of the Prophet is also a vivid reminder for us that whereas man has tremendous potential for goodness he also has an enormous potential for evil. The Prophet represents the ultimate in human potential for goodness while the opposition that his work inspired in his countrymen and which he gradually conquered by his love and wisdom represents the ultimate in human potential for evil. But we must not condemn those who persecuted the Prophet. For the Prophet's suffering was caused by that potential for ignorance and obstinacy that is found in all of us. Who knows that some of us would not have thrown garbage on the Prophet or persecuted him in some other way if we had been living in Makkah of his time? After all, men far greater than us, e.g. Hadhrat 'Umar and Hadhrat Khalid bin Walid at one time persecuted the Prophet. No, the Prophet did not suffer in order that we may condemn anyone. He suffered so that we may have hope and humility. He suffered so that we may find out how much potential there is within us for goodness and how much potential there is within us for ignorance and obstinacy - the root causes of all evil. We need to see both potentials within us. The first one gives us hope in our destiny and in the destiny of man generally and the second one gives us humility. And humility and hope is what we need in order to prosper. Thus the Prophet's suffering should make us think of the potential of evil that we all have within us and make us determined to overcome that evil. The best way to overcome evil is to love the Prophet, for the more we love the Prophet the more we will strengthen the element of goodness in us and the more capable we will become to overcome evil. GLORIFYING AND BLESSING THE PROPHET Our love for the Prophet can be expressed by glorifying and blessing him. A verse in the Holy Qur'an mentions the three aspects under the single term salat `ala an-nabi. The Arabic phrase salat `ala has three meanings: 1) Turning to someone with love and affection. 2) Glorifying or praising someone. 3) Blessing or favoring someone. In the above verse all three meanings can be applied so that the verse can be translated as follows: "Undoubtedly, God and His angels love, glorify and bless the Prophet. O believers! You (too) love, glorify and bless the Prophet and salute him with all due respect." (33:56) How do God and His angels love, glorify and bless the Prophet and how can we do the same? The least way in which God loves the Prophet is that He makes His beloved anyone who follows him, as it is said in the Qur'an: "Say (to mankind O Muhammad), If you love God, follow me (and) God will love you..." (3:31) God alone knows how else he loves the Prophet. The way God glorifies the Prophet is that He has given him the name Ahmad or Muhammad, which means the Glorious, the Admirable, that He has been giving it to mankind the good news of his coming through earlier prophets (3:81, 7:157, 61:6) and that He raises his mention among those on earth and those in heaven, as He says: "We have raised your mention" (94:4) God blesses the Prophet by continually raising his station. The least of God's blessing on the Prophet is that He has made him the leader and representative of all mankind. Angels love the Prophet as the completely faithful servants of a king would love those whom the king loves. They glorify the Prophet by singing his praises in heaven and they bless him by asking God to bless him more and more. The least of the ways the believers can love the Prophet is to love him the way all people love their leaders. The best way they can love him is by being willing to sacrifice all that they have for his name's sake. The way the believers can glorify the Prophet is to praise him through poetic and prose expressions, in writings and in speeches, on radio and on television [and now on the Internet], in the gatherings of Muslims and in the gatherings of non-Muslims. The way the believers can bless the Prophet is by reciting one of the several forms of durud that are traditional and that pray to God to keep blessing the Prophet more and more. (Some fuqaha (Muslim jurists) say that the verse under consideration puts an obligation on the Muslims which is dispensed with if one recites a durud at least once in his lifetime. Others say that it obliges Muslims to recite durudeach time the name of the Prophet is mentioned. But such dry legalistic interpretations do not do justice to the spirit of the verse. If faith requires preferring the Prophet over our own lives and loving him more than our children, parents and all mankind, then what is the value of uttering now and then a ritual formula as an obligation?) Salutations. The verse also tells the believer to salute the Prophet with all due respect. We can salute the Prophet by reciting durud, since all forms of durud contain salutations. This, however, is the least of the ways of saluting the Prophet. The best of the ways is to wholeheartedly accept him as our leader, teacher and guide and to obey him in the spirit. HOW FAR CAN WE GO IN GLORIFYING THE PROPHET All praises are fit for the Prophet Muhammad (peace be upon him) if they do not raise him beyond the level of a man and a creature of God. We can, for example, declare him to be the greatest of all the prophets and messengers of God and the crown of all creation. That this praise is applicable to the Prophet is shown by the way the Holy Qur'an presents him as a messenger and mercy of God to all mankind and for all times to come, in contrast to other prophets and messengers whose missions were limited to particular periods and regions. It is also clear from the Islamic belief that the Prophet Muhammad (peace be upon him) completed and perfected the work of earlier prophets who brought partial revelations. Hadith also supports the position that the Prophet Muhammad (peace be upon him) is the greatest of all Prophets (and therefore the crown of all creation, since man is God's best creation and the prophets are the best of men, so that the best of the prophets is the best of God's creation). Thus in almost all books of hadith we find the tradition that when during mi'raj the Prophet was taken from the mosque in Makkah to the mosque in Jerusalem he met all the earlier prophets and led them in prayer as their imam. Also, in Sahih Muslim, one chapter in entitled: "The Superiority of the Prophet over all creation" and contains the following hadith: Abu Hurayra reported the Prophet as saying: "I will be the leader of all the children of Adam on the day of judgment. My grave will be the first to open. I will be the first to intercede and my intercession will be accepted first." Some Muslims hesitate to declare the Prophet as the greatest of all the Prophets because the Qur'an says: "(The believers) make no distinction between any of His messengers." (2:285) But the Holy Qur'an also says: "Some of these messengers have We favoured more than others..." (2:253) If we do not concentrate on the first verse in disregard of the other, then it becomes clear that the Holy Qur'an is making a distinction between the nature of the prophets and their stature. The first verse is telling us that in nature there is no distinction between the various prophets: they were all sent by the same true God, they were all serving one and the same plan of God and they were all human beings and part of a single brotherhood of righteous servants of God. The second verse is telling us that in stature or rank some prophets were superior to others. Let the Muslims therefore have not the slightest hesitation in declaring the Prophet Muhammad to be the greatest of all prophets and thus the noblest of men and the crown and pride of the whole of God's creation. Some Muslims try to dampen love and admiration for the Prophet in other Muslims and in themselves on two other grounds. First, they fear that "too much" expression of love and admiration for the Prophet can lead to his deification and therefore to shirk. Second, they fear that expressing love and admiration for the Prophet somehow means ignoring his message and commandments of God. The second fear is without any basis. For one thing expressing love and admiration for the Prophet is itself a commandment of God, as God says: "Love, glorify and bless him and salute him with all due respect." For another, love and admiration for the Prophet and their expression cannot by themselves lead to disobedience. Indeed, as we have seen earlier, they are necessary for iman, which in turn is necessary for true obedience. The first fear does have some basis. In fact, the Prophet himself cautioned us against following the footsteps of the adherents of other religions who exaggerated in praise of their prophets, raising them to the level of God and thus falling into shirk, the most deadly sin of all. But it would be a mistake to fight shirk by putting cold water on the fire of our love and admiration for the Prophet. For that would be like destroying shirk by destroying iman, which is clearly a very unwise strategy. On 'id milad an-nabi (birthdate of the Prophet) and other occasions let us therefore wholeheartedly and generously and without any bukhl (misery, what miser people do) express all the love and admiration for the Prophet that can be expressed for someone other than God.

The Key to Arriving At The Door of The Messenger (S.A.W)‏

2009-03-27T21:11:00.000-07:00

Assalamu Alaikum,

The Key to Arriving at the Door of the Messenger (S.A.W) by Shaykh Muhammad Sadiq Alawi. It is a truly unique book which addresses the concept of the Love of Rasulallah (S.A.W). We know we have to Love the Best of Creation, this book helps us understand this concept in its reality and gives us a method on how to increase, develop, and taste the reality of this essential Love. 1st Excerpt from the chapter discussing the Salutations of the Elite:"No Wali Gained any spiritual rank except through the Prophet S.A.W. This can be seen from the time of the companions. It is agreed that they had the highest rank and the greatest iman amongst the whole nation. Although they went through great tests and tribulations, the rank was not achieved through this but rather through their companionship. Likewise, every arif and wali that followed gained their rank through the means of the Prophet S.A.W. They were consumed by their love for him S.A.W. and this was reflected in their salutations on him S.A.W. The salutations that they sent upon the Prophet S.A.W are all unique and have their own special merits. Below we mention some salutations from these great awliya, next to them are the recommended number of times they should be recited........

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The Hindu Poet who Loved The Prophet Muhammad Salla Allahu ta’ala’alayhi wa sallam‏

2009-03-25T13:09:00.000-07:00

When the British still ruled India there lived, in Delhi, a well-known Hindu poet by the name of Dillu Ram Kausari. Now, this poet, though a Hindu, wrote encomiums and poems [na’at] in praise of the Prophet Muhammad (upon him beblessings and peace.) He became famous for writing such poetry and his poems became well known to such an extent that it scandalised his fellow Hindus who accosted him and said,“Dillu Ram, what is the matter with you? You have disgraced the name of Hindus! You are a Hindu and yet you sing praises of and write poetry praising the Prophet of the Muslims?”

“Do not stop me”, answered Dillu Ram, “for I am forced to write such poetry.”“Who or what is forcing you?” his fellow Hindus asked.“I am forced by my love,” he cried. “I have fallen in love with the Prophet!”“How can you, being a Hindu, fall in love with the Muslims’ Prophet?” they asked, perplexed.To this Dillu Ram replied, “’Love is not forced it just happens’”.“How much do you love the Prophet then?” they asked him, still astonished that one of their own could love the Prophet. To this Dillu Ram wept like a lover departed from his beloved and recited a poem of his. He said:

Kuch ‘ishq e Muhammad mein nahin shart e Musulman!Hai Kausari Hindu bhii talabgaar e Muhammad!Allah re! kyaa raunaq e bazaar e MuhammadKe Ma’bood e Jahan bhi hai kharidaar e Muhammad!

Being a Muslim is not a condition for loving Muhammad!Kausari, the Hindu, is also a seeker of Muhammad!By Allah! How delightful is the bazaar of MuhammadFor the Lord of the Worlds is also a buyer of Muhammad!

They left him in disgust. The poetry of Dillu Ram became more widespread and one quatrain, in particular, shocked the entire community in India, both Muslims and Hindus. In this quatrain he imagined himself on the Day of Judgement and wrote these words, which were published (as were many of his other poems in various Urdu monthlies) in a Urdu magazine called “Maulvi” which was printed in Delhi.

This was the controversial quatrain:

Rahmatulilalamin kay Hashar mein maana’ khulayKhalq saari Shaafa e Roz e Jaza kay saath haiLaykay Dillu Raam ko jannat mein jab Hazrat gayeMa’loom huwa kay Hindu bhi Mahboob e Khuda kay saath hai! The meaning of “Mercy unto the Worlds” became apparent on Judgement Day:The whole creation is with the Intercessor of The Day of AcquittalWhen the Prophet took Dillu Ram with him into ParadiseIt was known that this Hindu too is with the Beloved of God!

This quatrain scandalised both Hindus and Muslims! It annoyed the the Hindus who objected to his continued praise of the Prophet and it scandalised the Muslims who were angered by the sheer audacity of this Hindu to speak like that about the Day of Judgment! How can a Hindu go to heaven? they asked. Undeterred by this criticism, Dillu Ram continued most of his life to sing the praises of the Prophet although he never became a Muslim and remained a Hindu. It is also said that Dillu Ram, delirious with his love, would sometimes stand in the middle of the bazaar in Delhi, put chains around his neck and feet and shout at the top of his voice to all passers-by, “Muhammad! Muhammad! Muhammad! Yes! Muhammad is the Beloved of God! Muhammad is the first and only Beloved of God! If God loves you, He loves you because of His Beloved!” Some people even stoned him and he would often come home covered in blood but he was totally lost in his love of the Prophet (peace and blessings be upon him!) As he got older, his fame as a poet (and infamy) spread and when he became seriously ill it was reported in the various literary magazines throughout India including in “Maulvi”. It was reported in this magazine that when he was on his deathbed, seriously weakened and surrounded by well-wishers, friends, family, and admirers of his poetry including many other poets, he was so weak he couldn’t leave his bed. Strangely, he continued to stare at the door and after a while his face brightened and he got up and stood on his feet and hands-folded, asked all those gathered there to also stand up. Astonished his intimates asked him, “What is the matter?” Weeping Dillu Ram said, “The one whom I have spent my whole life praising has arrived! The blessed Father of Fatima (upon him be peace and blessings!) is here, visiting me! And I have not even accepted his religion! How generous my beloved is!” Weeping, he began to converse with the spirit of the Prophet who said to him, “Dillu Ram! Your time is almost upon you. Azrael is almost here! I do not want anyone who has praised me like you have to go to the hellfire! I wish to take you into Paradise with me!” Weeping Dillu Ram recited the Kalimah (Muslim Credo) and then said to the Prophet, “Master! You have taught me the Kalimah now also give me a Muslim name of your choice! I can feel The Angel of Death is almost upon me!” The Prophet gave him the name Kausar Ali Kausari. After that the fortunate former Hindu poet passed away. Verily we are from God and unto Him is our return!

His name has become famous amongst traditional Sunni Barelvi Muslims of the Subcontinent as a lover of the Prophet who attained a blessing only given to God’s chosen few—the vision of the Beloved whilst in a state of waking! May God give us all the love of Dillu Ram Kausari! Ameen.

LOVE FOR THE HOLY PROPHET MUHAMMAD(saw)

2009-03-18T21:11:00.000-07:00

Extracted from AD-DA'WA-TUT-TAAMMAH

Of: Imam 'Abdallah Ibn 'Alawi al-Haddad Rady Allahu 'Anhu

Translated by Shaykh Mohamed Mlamali Adam in consultation with Ad-Da'ee al-Kamil Sayyid Omar Abdallah, UK

In the name of Allah, the Infinitely Merciful, the Compassionate. There is no power nor strength except in Allah, the Most High, Glory to Thee: of knowledge we have none, save what Thou has taught us; in truth it is Thou Who art perfect in Knowledge and Wisdom. The Laud is Allah's, Lord of Majesty, Bounty, Honour, the Sovereign, the Holy One, the Source of All-Knowing, He Who has graced us with bounty after having guided us to Iman and Islam; and appointed us as the best of Peoples, evolved from mankind; and expounded to us in His Glorious, All-Manifesting Book through the tongue of His honest and True Messenger; and explained to us what is just and what is unjust; and what is guidance and what is error; and which are acts of obedience and which are sins.

And know that the loftiest of exemplars, the most noble and the greatest and the most binding to all Muslims is the Messenger of Allah, Allah bless him and grant him peace: verily he is by unanimous agreement the Greatest Exemplar. And the obligation due to him is the greatest after that of Allah; and the adab with him the most emphasised of the adab and obediences. For whosoever loves him and immensely esteems him, he has indeed loved Allah and whosoever obeys him has indeed obeyed Allah. Says Allah, the Exalted: "Say, if ye do love Allah, follow me: Allah will love you and forgive you your sins. For Allah is the Oft-Forgiving, Most Merciful" (âl-'Imran: 31). And says the Exalted: "He who obeys the Apostle, obeys Allah" (an-Nisaa: 80). And says the Exalted: "So take what the Apostle assigns to you, and deny yourselves that which he withholds from you. And fear Allah; for Allah is strict in punishment" (al-Hashr: 7). And says the Exalted: "Then let those beware who withstand the Apostle's order, lest some trial befall them, or a grievous Penalty be inflicted on them" (an-Nur: 63).

And says the Exalted: "Verily, those who plight their fealty to thee do no less than plight their fealty to Allah: the Hand of Allah is over their hands: then anyone who violates his oath, does so to the harm of his own soul, and any one who fulfils what he has covenanted with Allah, Allah will soon grant him a great reward" (al-Fat'h: 10). And says the Exalted: "So it is those who believe in him, honour him, help him and follow the light which is sent down with him - it is they who will prosper" (al-A'araf: 157). And says the Exalted: "O who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as ye may speak aloud to one another, lest your deeds become vain and ye perceive not. Those who lower their voice in the presence of Allah's Apostle - their hearts has Allah tested for piety: for them is Forgiveness and a great reward" (al-Hujurat: 2-3).

And says he, upon whom be blessings and peace: "One of you does not believe until I become dearer to him than the soul that lies between the two sides".

And says he, upon whom be blessings and peace: "One of you does not believe until his desire follows what I have come with". And says he, upon whom be blessings and peace of Allah: "Were Musa and Isa alive, they cannot but follow me". And says he, upon whom be blessings and peace: "Whosoever obeys me, has indeed obeyed Allah and whosoever disobeys me has indeed disobeyed Allah". And says he, upon whom be blessings and peace: "All of you will enter paradise except those who refuse". And they said: "And who refuses?" And said he, upon whom be blessings and peace: "Whoever obeys me enters Paradise, and whosoever disobeys me has indeed refused". And says he, upon whom be blessings and peace: "Who annoys me, annoys Allah and whosoever annoys Allah, He puts him into Hell".

And what goes to perfect love to him and high esteem and beneficient adab towards him, blessings and peace be upon him, is love for the people of his house and his companions, esteem for them and respect. Says Allah, the Exalted: "Say (O Prophet): no reward do I ask of you except the love of those near of kin" (ash-Shura: 23).

And says the Exalted: "The vanguard (of Islam), the first of those who foresook (their home) and of those who gave them aid, and (also) who followed them in (all) good deeds - well-pleased is Allah with them, as they are with Him" (at-Tawbah: 100).

And says he, upon whom be blessings and peace of Allah: "Love Allah for such of His bounties as He nourishes you with, and love me because you love Allah and love the people of my House because you love me". And says he, upon whom be blessings and peace to 'Abbas, may Allah be pleased with him: "Iman does not enter the heart of one until they love you for the sake of Allah and for your nearness to me". And says he, upon whom be blessings and peace, to Fatima and 'Ali and al-Hassan and al-Husayn, may Allah be pleased with them: "I am at war with those you are at war with and at peace with those you are at peace with". And says he, upon whom be blessings and peace, in the hadith of Zayd bin Arqam, may Allah be pleased with them: "And my issues are the people of my house. I remind you, in the Name of Allah, about people of my house". And says Abubakr, may Allah be pleased with him: "Have a conscientious regard to Muhammad in the people of his house". And says he, upon whom be blessings and peace: "Uphold me in my companions; do not take them as targets after me; whosoever loves them loves them because of my love; and whosoever is disaffected against them is disaffected against them because of disaffection against me; and whosoever molests them has indeed molested me; and whosoever molests me has indeed invoked the wrath of Allah and whoever invokes the wrath of Allah risks penalty from Him". And says he, upon whom be blessings and peace: "Do not abuse my companions. Verily, in the Name of Him in Whose Hands my soul is: were one of you to spend the like of the mountain of Uhud in gold he would not attain the rank of one of them, not even half of it".

Let a Muslim who is solicitous about his religion therefore beware of hating a member of the house of the Apostle, may Allah bless him and grant him peace, or one of his companions because that harms his religion and his Hereafter. And because of it, he gets counted among those who offend His Prophet and annoy him, Allah bless him and grant him peace. Let him love them and praise them on account of good (in them) in the same manner as Allah has praised them as well as His Apostle.

THE BEGINNING OF THE SPIRITUAL PATH

2009-03-18T01:23:00.000-07:00

Chapter 1 from RISALATU AADAABI SULUK-IL-MOURID (THE BOOK OF THE MOURID)

Of: Imam 'Abdallah Ibn 'Alawi al-Haddad Rady Allahu 'Anhu

Translated by Dr. Mostafa al-Badawi, Madina

Know that the path begins when Allah throws into the heart of the slave a powerful urge which troubles and unnerves him, and drives him towards Allah and the last abode. It turns him away from dunya (this world) and from being, like others, engaged in gathering and building, tasting and enjoying the pleasures of the world, and being deceived by its ornaments. This urge is one of the hidden warriors of Allah, it is a breath of guidance and the sign of a beginning. It can often be bestowed on a slave as he listens to those people who stir in him the fear of Allah and the desire and yearning for Him. It can be given to him when he looks at the people of Allah and through their looking at him. It can be given without means.

One should actively expose oneself to such breaths, for to expect to receive something when not standing at the door and exposing oneself is foolish. The Messenger of Allah, blessings and peace be on him, he said: "Your Lord sends down gifts on days of your time, expose yourself to them." He, upon whom Allah, in His generosity, bestows such a noble urge, must know how precious it is, it is one of the greatest graces that Allah showers on him, such that he will never know its real value, nor will he ever be able to thank Allah enough for it. So let him thank Allah to his utmost for having selected him from amongst his peers to receive it. How many a Muslim reaches the age of eighty years and more and neither finds this yearning nor is found by it.

A mourid (seeker) should strengthen, protect, and respond to this urge. It grows stronger when he remembers and invokes Allah. He protects it by keeping away from the company of those who are veiled, and by ignoring the whisperings of shaytans. He responds to it when he hastens to return to Allah and sincerely seeks His nearness, when he neither waits, postpones, nor delays. This is a chance that he is given and should seize, the door is now open for him and he should enter, he is being called and should hurry. Let him beware of letting one day pass after the other, for this is the work of shaytan. He must approach and not weaken, he must not make excuses such as saying that there is no time, or that he is not good enough for the task. Abu Rabi', Allah have mercy on him, has said, "Go to Allah with your limps and your broken limbs, do not wait for full health for that would only be idleness". Ibn Ata'a has said in his 'Hikam', "To say that the work has to be postponed until the time is found is nothing but the frivolousness of the nafs (self)".

Dedicated To Habib Umar bin Hafiz

2009-03-16T21:59:00.000-07:00

Habib Umar bin Hafiz 2006 UK tour (Trailer)

2009-03-16T21:54:00.000-07:00

al-Habib 'Umar bin Hafiz

2009-02-07T09:30:00.000-08:00

Habib Umar 2007 Malaysia Tour

The Blessed Lands of Yemen

2009-02-05T14:58:00.000-08:00

(A personal account by Mufti Muhammad ibn Adam al-Kawthari on his recent trip to Yemen)

I begin in the name of Allah, Most Compassionate, Most Merciful. All praise is for Allah Most High; and peace and blessings be upon His chosen servant, our master Sayyiduna Muhammad, his family, companions, and followers.

I have always had a desire to travel and visit the blessed lands of Yemen. The first time I heard about Yemen and in particular Hadramawt, was when I was quite young studying Arabic grammar. At the time, I was around 13 or 14 years of age and had no clue as to where Hadramawt was on the map. Later, I became more aware of Yemen after reading the many virtues of Yemen and its inhabitants recorded in the sayings of the Messenger of Allah (Allah bless him & give him peace).

The fact is that Allah Most High has blessed and honoured the lands of Yemen and given this country a unique status that no other place (besides the two sacred cities of Makkah and Madina) enjoys. There are many virtues mentioned in the various narrations (ahadith) regarding Yemen and the people residing there. This land has also been the abode of many Prophets (peace be upon them all), Companions (sahaba), scholars and pious servants of Allah (Allah be pleased with them all). Of the many narrations wherein the virtues of Yemen and its inhabitants have been mentioned, some are reproduced below:

1) Imam al-Bukhari relates from Abu Mas’ud that the Messenger of Allah (Allah bless him & give him peace) gestured with his hands towards Yemen and said: “Belief (iman) is there….” (Sahih al-Bukhari, no: 4126 & Sahih Muslim, no: 81)

2) Sayyiduna Abu Hurayra (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “The people of Yemen have come to you and they are extremely gentle and soft-hearted. Belief (iman) is that of the Yemenis and wisdom (hikma) is that of the Yemenis. Pride and haughtiness are the characters of the owners of camels, and calmness and solemnity are the qualities of the owners of sheep.” (Sahih al-Bukhari, no: 4127)

3) Sayyiduna Abu Hurayra (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “The people of Yemen have come to you. They are tender-hearted and more delicate of soul. The capacity to understand (fiqh) is of the Yemenis and wisdom is that of the Yemenis.” (Sahih al-Bukhari, no: 4129 & Sahih Muslim, no: 84)

4) Sayyiduna Abu Hurayra (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “Belief (iman) is that of the Yemenis while afflictions (fitan) appear from there (the east), from where the side of the head of Satan will appear.” (Sahih al-Bukhari, no: 4129) Imam an-Nawawi (Allah have mercy on him) mentions in his commentary of Sahih Muslim that there is no bar in attributing these narrations literally to the people of Yemen. They (the people of Yemen) had strong faith in the time of the Messenger of Allah (Allah bless him & give him peace), and the Messenger of Allah (Allah bless him & give him peace) sensed this from the people of Yemen such as; Abu Muslim al-Khawlani, Uways al-Qarni and the delegations that came to him from Yemen. Hence, attributing faith (iman) to Yemen meant that the people of Yemen had strong and complete faith, but this did not negate that others also had strong faith. As far as Fiqh and Hikma are concerned, the former (fiqh) means to have a deep understanding of religion, whilst the latter (hikma) refers to having conscious acknowledgment of Allah Most High (ma’rifa), coupled with self-reformation, good character and abstaining from following one’s desires and falsehood. The meaning of “they are extremely gentle and soft-hearted” is that they are the people of timidity (khashya) and have an attitude of humble acceptance (istikana). They are extremely quick in accepting genuine advice and Nasiha, and are easily affected by it. They are immune from harshness, hard-heartedness and ruggedness. (See: Nawawi, al-Minhaj Sharh Sahih Muslim, P: 158-159) The above few narrations related from the beloved of Allah (Allah bless him & give him peace) single out Yemen and its inhabitants with great qualities. Strong faith, complete belief and true conviction is said to exist in Yemen, with the Messenger of Allah (Allah bless him & give him peace) gesturing and pointing his hands in the direction of Yemen and saying “Iman is there”. Similarly, the Messenger of Allah (Allah bless him & give him peace) cites wisdom and deep understanding of religion to exist in Yemen. Moreover, when a delegation comes to the Messenger of Allah (Allah bless him & give him peace), he mentions the qualities and characteristics of the people of Yemen saying that they are extremely soft-hearted people and very humble. The few narrations above have been taken directly from the two most authentic books of Hadith, namely Sahih al-Bukhari and Sahih Muslim. However, these narrations are not the only ones recorded in the praise of Yemen and its inhabitants; rather, there are many other Ahadith. Let us look at some more narrations in this regard:

5) Sayyiduna Zayd ibn Thabit (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) looked towards Yemen and said: “O Allah! Turn their hearts (towards Iman)…” (Sunan Tirmidhi, no: 3934)

6) Sayyiduna Abu Hurayra (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “…..And trustworthiness (amana) is in (the tribe of) Azd, meaning in Yemen.” (Sunan Tirmidhi, no: 3936)

7) Sayyiduna Jubayr ibn Mut’im (Allah be pleased with him) narrates that once the Messenger of Allah (Allah bless him & give him peace) looked up towards the heavens and said: “The people of Yemen have come to you like the pieces of clouds. They are the best of people on the face of the earth.” A Companion asked: “O Messenger of Allah! Are they even better than us?” The Messenger of Allah (Allah bless him & give him peace) replied: “Except you.” (Musnad of Imam Ahamd, Musnad Bazzar and Musnad Abu Ya’la. See: Majma’ al-Zawa’id, 10/54)

8) Sayyiduna Amr ibn Abasa (Allah be pleased with him) relates that Uyayna ibn Hisn al-Fazari once remarked in the presence of the Messenger of Allah (Allah bless him & give him peace) that the best of men are ….the people of Najd. The Messenger of Allah (Allah bless him & give him peace) replied: “You have lied! Rather, the best of men are the people of Yemen. Belief/faith (iman) is Yemeni and I am also a Yemeni.” (Tabrani and Ahmad, with all the narrators in the chain authentic (thiqat). See: Majma’ al-Zawa’id, 10/44) In this last Hadith, it was mentioned in the presence of the Messenger of Allah (Allah bless him & give him peace) that the people of Najd were the best of people, but the Messenger of Allah (Allah bless him & give him peace) was quick to reject this notion saying that this was wrong; rather, the people of Yemen were the best amongst people. This Hadith reminds us of another narration recorded by Imam al-Bukhari and others wherein the Messenger of Allah (Allah bless him & give him peace) said: “O Allah! Give us Baraka in our Sham, O Allah! Give us Baraka in our Yemen.” They said: “And in our Najd?” and he said: “O Allah! Give us Baraka in our Sham, O Allah! Give us Baraka in our Yemen.” They said: “And in our Najd?” and I believe that he said on the third occasion: “In that place (najd) are earthquakes and seditions, and in that place shall rise the devil’s horn.” (See: Sahih al-Bukhari, no: 990) In the final part of the last Hadith, the Messenger of Allah (Allah bless him & give him peace) referred himself as a Yemeni. The reason could be (And Allah knows best) that “Yemen” was in fact the name of Qahtan’s son, and Qahtan was a forefather of the Arabs and was from the children of Sayyiduna Isma’il (peace be upon him). Hence, the Messenger of Allah (Allah bless him & give him peace) had a relationship of ancestry with the Yemenis. It could also mean that the Messenger of Allah (Allah bless him & give him peace) was implying that he liked the character and manners of the Yemenis; hence he referred himself to be “as” a Yemeni for having something in common with them. Whatever the reason may be, the fact that the Messenger of Allah (Allah bless him & give him peace) called himself a Yemeni is such a virtue for the people of Yemen that it cannot be underestimated.

9) In another narration, the Messenger of Allah (Allah bless him & give him peace) is reported to have said: “Faith is of the Yemenis, and they (the people of Yemen) are from me and their direction is towards me, even if they are far from me in distance. It will be very soon that they come to you as helpers (ansar); hence I command you to be good with them.” (Tabrani with a sound [Hasan] chain. See: Majma’ al-Zawa’id, 10/55) There are also other Ahadith in which the Messenger of Allah (Allah bless him & give him peace) praised the tribes of Yemen such as the tribes of Himyar and Azd. He said that a time will come when a man will wish that his father and mother were from the tribe of Azd. (See: Sunan Tirmidhi, no: 3937). He (Allah bless him & give him peace) also said that the people of Himyar are the people of trustworthiness and faith. (See: Sunan Tirmidhi, no: 3939). Thus, the Ahadith and narrations praising the lands of Yemen and its people are numerous to the extent that if one was to gather all of them with commentary, an entire book may be compiled! Any Muslim who has knowledge of these sayings of the beloved of Allah (Allah bless him & give him peace) would naturally long to visit Yemen and its people. Indeed, the Messenger of Allah (Allah bless him & give him peace) made these remarks according to his time, but when Allah Most High places certain qualities in a people, the effect of these qualities remain even after centuries have elapsed. Moreover, Yemen was also the abode of many of the Messenger of Allah’s Companions. He (Allah bless him & give him peace) sent Sayyiduna Mu’az ibn Jabal (Allah be please with him) to Yemen. There are also other Companions who lived and taught in Yemen. All of this in addition to the fact that Yemen has produced, and continues to produce, some of the greatest scholars, Mujtahids, Imams and saints of this Ummah. Due to the above reasons, for some time I have had this deep desire to visit Yemen, its people, its scholars and the religious institutions present there. It was only through the sheer mercy of Allah Most High that He blessed me with this opportunity in the month of July, 2005.

for more info on this trip please feel free to visit the site below :

http://www.daruliftaa.com/Docs/Blessed_Lands_of_Yemon.htm

Coffee

2009-02-03T11:56:00.000-08:00

Coffee — The Wine of Islam

Most modern coffee-drinkers are probably unaware of coffee's heritage in the Sufi orders of Southern Arabia. Members of the Shadhiliyya order are said to have spread coffee-drinking throughout the Islamic world sometime between the 13th and 15th centuries CE. A Shadhiliyya shaikh was introduced to coffee-drinking in Ethiopia, where the native highland bush, its fruit and the beverage made from it were known as bun. It is possible, though uncertain, that this Sufi was Abu'l Hasan 'Ali ibn Umar, who resided for a time at the court of Sadaddin II, a sultan of Southern Ethiopia. 'Ali ibn Umar subsequently returned to the Yemen with the knowledge that the berries were not only edible, but promoted wakefulness. To this day the shaikh is regarded as the patron saint of coffee-growers, coffee-house proprietors and coffee-drinkers, and in Algeria coffee is sometimes called shadhiliyye in his honor.

The beverage became known as qahwa — a term formerly applied to wine — and ultimately, to Europeans, as "The Wine of Islam." It became popular among the Sufis to boil up the grounds and drink the brew to help them stay awake during their night dhikr. (Roasting the beans was a later improvement developed by the Persians.)

The Shadhili Abu Bakr ibn Abd'Allah al-'Aydarus was impressed enough by its effects that he composed a qasida (poem) in honor of the drink. Coffee-drinkers even coined their own term for the euphoria it produced — marqaha. The mystic and theologian Shaikh ibn Isma'il Ba Alawi of Al-Shihr stated that the use of coffee, when imbibed with prayerful intent and devotion, could lead to the experience of qahwa ma'nawiyya ("the ideal qahwa") and qahwat al-Sufiyya, interchangeable terms defined as "the enjoyment which the people of God feel in beholding the hidden mysteries and attaining the wonderful disclosures and the great revelations."

The Shadiliyya dervishes were active in the world; it is said that Shaikh Abul Hasan ash-Shadhili, the founder of the order, was reluctant to take on a student who did not already have a profession. It soon became apparent that coffee's benefits could be extended to the workday and the local economy as well. The southern Arabian climate was ideal for coffee cultivation, and the ports of Yemen, particularly the port of Mocha, became the world's primary exporters of coffee.

Coffee's use spread to Mecca, where, according to an early Arab historian,

it was drunk in the Sacred Mosque itself, so that there was scarcely a dhikr or mawlid where coffee was not present.

Jaziri

By way of pilgrims, traders, students and travelers, coffee spread throughout the Islamic world. Al-Azhar became an early center of coffee-drinking, and a certain amount of ceremony began to surround it. One 16th century writer describes dervish meetings in Cairo:

They drank coffee every Monday and Friday eve, putting it in a large vessel made of red clay. Their leader ladled it out with a small dipper and gave it to them to drink, passing it to the right, while they recited one of their usual formulas, mostly "La illaha il'Allah..."

Ibn 'Abd al-Ghaffar

Another early Yemeni Sufi devotional ritual involved coffee-drinking accompanied by recitation of a ratib, the invocation 116 times of the divine name Ya Qawi, "O Possessor of All Strength!" — a prayerful and witty juxtaposition of sound and sense.

Over time, coffee even acquired an angelic reputation: according to one Persian legend, it was first served to a sleepy Muhammad by the Angel Gabriel. In another story, King Solomon was said to have entered a town whose inhabitants were suffering a mysterious disease; on Gabriel's command, he prepared a brew of roasted coffee beans, and thereby cured the townspeople.

By the early 16th century CE coffee-drinking moved to the secular sphere, and a new institution evolved which transformed social life throughout the Islamic world. Coffee-houses supplied more than beans — they had the needed equipment, the expertise to prepare the brew, and a convivial milieu in which to enjoy it. Ahmet Pasha, the governor of Egypt during the late 16th century CE, actually built coffeehouses as a public works project, thereby garnering great political popularity. In the mid-seventeenth century two Syrian businessmen, Hakm and Shams, introduced coffee to Istanbul, established the city's first coffeehouses, made a fortune in the process, and established a new and profitable arena of economic activity. Evliya Efendi wrote of the coffee-merchants of Constantinople:

The Merchants of coffee are three hundred men and shops. They are great and rich merchants, protected by Shaikh Shadhili, who was girded by Weis-ul-karani with the Prophet's leave.

Evliya Efendi

Throughout the first few centuries of its history in the Islamic world, coffee's popularity engendered great controversy. Many were suspicious of the effects of caffeine and the gatherings in which it was consumed — they seemed debauched to some and subversive to others. Coffeehouses competed with mosques for attendance, and as unsupervised gathering places for wits and learned men, provided spawning grounds for sedition. The wags of Istanbul jokingly called the coffeehouses mekteb-i 'irfan, "schools of knowledge." Efforts were launched, and persisted for at least a hundred years, to declare coffee an intoxicant forbidden by Islamic law.

...As to the coffee it is an innovation, which curtails sleep and the generating power in man. Coffee-houses are houses of confusion. Coffee has been by law declared illicit in the great collections of fetwas (legal injunctions) wherein every thing that is burnt is declared to be illegal food.

Evliya Efendi

During Ramadan in 1539 CE Cairo's coffeehouses were raided and closed, although only for a few days. Soon after coffeehouses achieved popularity in Constantinople, Sultan Murat IV closed them all; they were to remain dark until the last part of the century. But as soon as the Sultan's edict went into effect, the coffeehouse patrons, their money and their social life, went elsewhere:

In Brussa there are seventy five coffeehouses frequented by the most elegant and learned of the inhabitants. All coffeehouses, particularly those near the great mosque, abound with men skilled in a thousand arts... These became famous only since those of Constantinople were closed by the express command of Sultan Murat IV.

Evliya Efendi

The moralists fought a losing battle, for they were opposed by well-educated coffee-drinkers from the highest ranks of the religious and political hierarchy who did not look fondly upon innovative legal prohibitions. The "tavern without wine" offered a respectable gathering place for men to socialize and entertain away from home. Business was especially brisk during Ramadan, when proprietors made extra efforts to draw crowds with storytellers and puppet shows.

Despite coffee's eventual secularization, the fondness for it in Sufi circles and the motives for its use were not lost. Helveti dervishes were among those who enthusiastically drank coffee to promote the stamina needed for extended dhikr ceremonies and retreats. Once coffee was readily available throughout the Ottoman Empire, it became a fixture of daily life in the Helveti dergahs, and a legend was born that linked the beneficial effects of a miraculous spring to a morning cup of brew:

Mosslahuddin Mergez, the head of the Dervishes Khalveti... once said to his fakirs, "I heard here underneath the ground a voice saying: "O Sheikh! I am a spring of reddish water imprisoned in this place for seven thousand years, and am destined to come to the surface of the earth by thy endeavor as a remedy against fever. Endeavor then to release me from my subterraneous prison." Upon this speech all his fakirs began to dig a well with him, and forth rushed a sweet water of a reddish color, which if drank in the morning with coffee, is a proved remedy against fever, known all over the world by the name of the Ajasma of Mergez.

Evliya Efendi

In Persia, coffeehouses evolved into hotbeds of lasciviousness and political dispute soon after they were introduced. Shah Abbas I responded to this situation by installing a mullah in the leading Isfahan establishment; he would arrive early in the morning, hold forth on topics of religion, history, law and poetry, then encourage those assembled there to be off to their work. A pious ambience was thereby promoted, an example was set for other coffeehouses, and a potentially volatile social milieu was somewhat controlled. Poets and mystics occasionally took up permanent residence; for example, Molla Ghorur of Shiraz settled in Isfahan in his old age and established himself at a coffeehouse, which soon became a gathering place for those seeking spiritual guidance.

The 17th Century French traveler Jean Chardin gave a lively description of the Persian coffeehouse scene:

People engage in conversation, for it is there that news is communicated and where those interested in politics criticize the government in all freedom and without being fearful, since the government does not heed what the people say. Innocent games... resembling checkers, hopscotch, and chess, are played. In addition, mollas, dervishes, and poets take turns telling stories in verse or in prose. The narrations by the mollas and the dervishes are moral lessons, like our sermons, but it is not considered scandalous not to pay attention to them. No one is forced to give up his game or his conversation because of it. A molla will stand up in the middle, or at one end of the qahveh-khaneh, and begin to preach in a loud voice, or a dervish enters all of a sudden, and chastises the assembled on the vanity of the world and its material goods. It often happens that two or three people talk at the same time, one on one side, the other on the opposite, and sometimes one will be a preacher and the other a storyteller.

Jean Chardin

In private valises, coffee reached Venice in 1615, Marseilles in 1644, and London in 1651; but it did not make its official debut into European high society until 1669, when it was introduced to Parisians by the Turkish ambassador, Suleyman Mustapha Koca. By the end of the century coffee was fashionable throughout Europe, and its cultivation and use subsequently spread to North and South America. Wherever it has been introduced it has become a symbol of hospitality and a vehicle of sociability. The current resurgence in popularity of the coffeehouse is undoubtedly a response to the aggressive marketing efforts of coffee producers and enterprising restaurateurs. It may also contain a longing for the sort of companionship the Shadhiliyya dervishes enjoyed six hundred years ago, as they gathered to remember Allah and passed the cup from hand to hand.

Could ‘old’ Islam build a new bridge to the West?

2009-01-29T23:00:00.000-08:00

Hisham Hellyer Cardinal Jean-Louis Tauran, head of the Catholic Church’s department for interfaith contacts, publicly thanked Muslims last year for demanding “space for God in society” in Europe. We are certainly living in interesting times when a senior member of a Church that has been bemoaning the absence of the Divine in the public sphere thanks members of another religious group – particularly the group with which it is in competition for converts in a number of countries. But he was right. It is the Muslims of Europe who have been calling for a renewed sense of the sacred in the public sphere with more vigour than any other group, although they are not alone. The different Christian churches in Europe have been suggesting this for a long time, but as European secularism developed deliberately in opposition to the existing religious institutions of Europe, their calls lost resonance. Muslim communities, who were simultaneously predominantly of immigrant extraction, were able to call for a re-assessment of secularism within the context of multiculturalism and equal treatment for minorities. It’s a fascinating development, because traditionally the main proponents of an increased sense of the sacred in the public sphere naturally lay with the right-wing parts of the political spectrum in Europe. Much of that part of the political spectrum has not historically been known for its support of minority groups in Europe, least of all Muslim communities. These politicians believe there is a “hole” in society caused by contemporary secularism. In the Muslim world, the discussion takes an entirely different form. A sense of the sacred in the public sphere is ever present, and frankly with sometimes rather unsacred consequences, but there is still a call for a different type of politics – Islamisation. That loaded term is particularly linked to the legacy of colonialism in the Muslim world; this is probably the only thing that all those who call for Islamisation can agree on. When the Muslim world was colonised, their frameworks for working out issues in the public sphere were radically changed, and in the aftermath of that period all things were influenced by a colonial westernisation. The response: Islamise, and so return to a more indigenous way of doing things. Objectively speaking, it sounds logical. But travelling in the Muslim world I have seen interesting paradoxes. In Egypt, for example, Islamisation is really about trying to make the society more conservative, and the laws on a statutory level more similar to Sharia. The Muslim Brotherhood makes this quite clear: they have no problem with the essential basis of the state in Egypt – a state that is essentially a western construct. Other groups, such as the Hizb ut Tahrir, active in many parts of the Muslim world, have other ways of looking at Islamisation: they are far more “radical” (not in a violent sense, but in an intellectual one) than the Brotherhood. But in looking at their political manifesto, you see a lot of similarities with western notions of the state, intentionally or not. Again: western ideas are still involved. Other writers point out that bin Laden’s al Qa’eda is a very modern, and essentially western, movement, if you really analyse its structure and how it operates. Then you can see a different model in the writings that came out of an international coterie of scholars, particularly in the 1990s. Their model, led and formulated by the Muslim philosopher Naquib al Attas, was far more philosophical, and thus deeper, than other models of Islamisation I have seen. In this formulation, Islamisation was supposed to be a reassessment of all the assumptions that went into building post-colonial Muslim societies. Nothing was to be left unturned, whether in education, politics or society as a whole. There would not be an “Islamic University” –that would essentially be a western-style university with a few Islamic subjects. No, there would be a genuine Islamic University that would derive its entire philosophy of education on the basis of pre-modern Muslim notions of what constituted a culturally sophisticated intellectual – the inclusion of arts, history, philosophy and so forth, before allowing specialisation (British readers might sigh nostalgically: the old grammar schools in the UK were supposed to do part of this before the late 20th century educational reforms). They based all of this on the philosophy of al Ghazali of the medieval Islamdom, or Algazel as he was known in the West – not Marx or Hobbes. This is rather different from Islamisation activities that simply grafted themselves on to existing structures that were essentially non-Islamic in the first place. But the students of the neo-Ghazalian school were transformed entirely: they were not resentful of the West, nor did they ape it. Part of their education was to understand the West on its own terms – but they understood the Muslim world on their own terms as well. I wonder which model is going to be more productive in terms of coming to an understanding between the Muslim world and the West. One is tempted to think that perhaps Islamist political parties might be the best way to go, since they are so essentially western anyway (despite their protestations). But then, the bridges being built will be between the West and “neo-West”, in some ways. The bridges must be built between differerences, not commonalities. Maybe the neo-Ghazalian approach could score a double goal – healing the rift between the contemporary Muslim world and its past, caused by colonialism and modernity, and also establishing a sophisticated understanding between the Muslim world and the West. We’ve tried so much already – this could not be any worse. Dr H A Hellyer is a Fellow of the University of Warwick and Founder-Director of the Visionary Consultants Group. He is a signatory to the Amman Message and the Common Word.

Excellent Merits of Various Parts of the Quran

2009-01-28T15:17:00.000-08:00

What the Prophet Said About the Excellent Merits of Various Parts of the Quran Surah al-Fatihah (I) 'Shall I not teach you the greatest Surah in the Qur'an', said he, and then taught al-Fatihah and described it as the great Qur'an [recital] I have been given', reports Abu Sa'id al-Mu'alla (Bukhari). 'Rejoice in the two lights brought to you which have not been brought to any prophet before you': al-Fatihah and the last verses of Surah al-Baqarah (2: 2854), said an angel to the Prophet, blessings and peace be on him, reports Abdullah Ibn 'Abbas (Muslim). 'By Him in whose hands is my soul, nothing like it has been sent down in the Tawrah, nor in the Injll, nor in the Zabdr, nor in the Qur'an', reports Abu Hurayrah ( Tirmidhi) . 'It is a healing for every sickness', reports 'Abd al-Malik Ibn 'Umayr (Darimi). Surah al-Falaq and Surah al-Nas (113 and 114) 'The like of these have never been seen', reports 'Uqbah Ibn Amir (Muslim). 'No seeker of refuge can seek refuge with anything like these two', reports 'Uqbah Ibn 'Amir (Abd Da'ud). Surah al-Ikhlas (112) 'Is any of you incapable of reciting a third of the Qur'an in a night?' asked he, and then proceeded to instruct: recite al-Ikhlas, 'for [by the One in whose hands is my life], it is equivalent to [reading] a third of the Qur'an', reports Abu Sa'id al-Khudri (Bukhari, Muslim). 'Tell him that Allah loves him', said he about a man who recited it in every Prayer because it described the Most-mer- ciful, reports 'A'ishah (Bukhari, Muslim). 'Your love for it will admit you into Paradise', he said to a man who loved al-Ikhlas, reports Anas (Tirmidhi), Bukhari). Surah al-Kafirun (109) 'It is equivalent to a quarter of the Qur'an', report Abdullah Ibn 'Abbas and Anas Ibn Malik (Tirmidhi). Surah al-Nasr (110) 'It is equivalent to a fourth of the Qur'an', reports Anas (Tirmidhi). Surah al-Takathur (102) 'Cannot one of you recite one thousand verses in one day' asked he, and then said 'cannot one of you recite al- Takathur', reports Abdullah Ibn 'Umar (Baihaqe). Surah al-Zalzalah (99) 'It is equivalent to half the Qur'an', report Abdullah Ibn 'Abbas and Anas Ibn Malik (Tirmidhi). Ayatu 'I-Kursi (al-Baqarah 2: 255) 'Do you know which Ayah in God's Book is greatest', he asked, and then showed his approval when told that this was Ayatu 'l-Kursi, reports Ubayy Ibn Ka'b (Muslim). Amana 'r-rasul . . . (al-Baqarah 2: 285-6) 'No prophet before has been brought a light like it', reports Abdullah Ibn 'Abbas (Muslim). 'In whichever home these are recited for three nights, Satan does not come near it', reports al-Nu'man Ibn Bashir (Tirmidhi). 'It is from the treasures of God's mercy from under His Throne that He has given to this Ummah. There is no good in this-world and that-world which it does not include', reports Ayfa' Ibn 'Abd al-Kila'i (Darimi). 'Learn them and teach them to your women and children, for they are a blessing, a recitation, and a supplication', reports Abu Dharr (Hakim). Surahs al-Baqarah and Al 'Imran (2 and 3) 'Read the two radiant ones - al-Baqarah and Al 'Imran - for they wiII come on the Day of Resurrection like two clouds, or two shades, or two flocks of birds, pleading for their companions', reports Abu Umamah (Muslim). 'The Qur'an will be brought on the Day of Resurrection, along with its companions who used to act by it, at the front being Surah al-Baqarah and Al 'Imran like two black clouds or canopies with light, or two flocks of birds pleading for their companion', reports al-Nawwas Ibn Sam'an (Muslim). Surah al-Baqarah (2) 'Do not turn your homes into a graveyard [by giving up reading the Qur'an]. Satan flees from a house in which Surah al-Baqarah is recited', reports Abu Hurayrah (Muslim). 'Recite Surah al-Baqarah: for to hold on to it is a barakah (blessing), to leave it is a regret', reports Abu Umamah (Muslim). 'Everything has a hump, and the hump of the Qur'an is al-Baqarah', reports Abu Hurayrah (Tirmidhi). Surah al-An'am (6) 'So many Angels accompanied its revelation that the horizon was covered with them', reports Jabir ( Hakim). Surah al-Kahf (18) 'Whoever learns and preserves, in heart and practice, the first ten Ayahs of al-Kakf, he will be protected from al-Dajjal', reports Abu al-Darda' (Muslim). 'Whoever recites Surah al-Kahf on a Friday, light will shine brightly for him till next Friday', reports Abu Sa'id (Hakim). Surah Ya Sin (36) 'Everything has a heart and the heart of the Qur'an is Ya Sin. Anyone who reads it, God will write down for him ten readings of the Qur'an', reports Anas (Tirmidhi). 'Whoever reads Ya Sin, seeking Allah's pleasure, his past sins will be forgiven, so recite it over the dying among you', reports Ma'qil Ibn Yasar (Baihaqi). Surah al-Fath (48) 'I like it more than anything under the sun', reports 'Umar (Bukhari). Surah al-Rahman (55) 'Everything has an adornment, and the adornment of the Qur'an is al-Rahman', reports Abdullah Ibn Mas'ud (Baihaqi) . Surah al-Waqi'ah (56) 'Whoever recites Surah al-Waqi'ah every night will not go hungry', reports Abdullah Ibn Mas'ud (Baihaqi). Surah al-Mulk (67) 'This, containing thirty verses, intercedes for a man till his sins are forgiven', reports Abu Hurayrah (Ahmad, Tir- midhi, Abd Da'ud). 'I love that it be in the heart of every believer', reports Abdullah Ibn 'Abbas (Hakim). Surah al-A'la (87) 'He loved this Surah', reports 'Ali (Ahmad).

Tabahfoundation

2009-01-22T11:40:00.000-08:00

About Tabah

Tabah Foundation is a non-profit organization that attempts to give suggestions and recommendations to opinion makers in order that they assume a wise approach that is beneficial to society, it also sets up practical projects that serve the exalted values of Islam and bring out its splendor as a civilization.

The Need

The contemporary Islamic discourse suffers from a lack of holistic vision in diagnosing current problems, which results in the absence of precise and clear answers to the following:

Inquiries issuing from the developments taking place in the Islamic world.
Inquiries raised by contemporary global issues.

Among the consequences of such weakness, despite the existence of many Islamic institutions and schools, is the absence or dearth of the following:

Carefully studied methodology in addressing contemporary issues.
Mature practical steps – at both the individual and institutional levels – that are in line with the objectives of the Islamic religion.
Effective Islamic discourse which is effective and conveys the beauty of Islam.

Mission

The renewal of contemporary Islamic discourse to fit the needs of humanity.

Vision

The preparation of research works, cadres, & institutions for the development of a clear Islamic Discourse, and its dissemination to the rest of the world in a manner which leads to comprehension/understanding.

Key Goals

To reconnect the Muslims global community to their spiritual authorities, bridging the gap between them, and rebuild the system of establishing spiritual authority and the mechanism for maximizing its impact.
To cultivate and organize the scattered and wasted resources which already exist within the global Muslim community.
Bridge existing gaps after studying & analyzing their causes and setting up and implementing suitable solutions.
Build and develop professional organizations to help and support the vision and mission of the foundation.
To bring about and develop cadres.
Create a means to communicate our message to the rest of world through databases and PR.

english and arabic options http://www.tabahfoundation.com/

Norman Finkelstein

2009-01-10T12:16:00.000-08:00

Sponsors: Canadians for Justice & Peace in the Middle East and more. Place: University of Toronto Mississauga (UTM) CCIT 1080 Time: 6pm Contact: steven.zhou(at}utoronto.ca; 416-835.8330 http://www.normanfinkelstein.com/index.php

Surah Qaaf Part Two

2008-12-16T04:41:00.000-08:00

Surah Qaaf recitation verse 50:31 up to 50:35 with English translation and Tafsir of Abd Allah ibn Abbas [50:31]And the Jannah (Paradise) will be brought close for the God-fearing, no longer distant. [50:32](And it will be said,) "This is what you were promised for everyone who was oft-returning to Allah, vigilant (against sins), [50:33]the one who feared the RaHmān (The All-Merciful Allah), without seeing Him, and came up with a heart oriented towards Him. [50:34Enter it in peace. That is the Day of Eternity." [50:35]They will have in it whatever they wish, and with Us there are things even more than that. commentary: (And the Garden is brought nigh for those who kept from evil) those who warded off disbelief, idolatry and indecencies, (no longer distant) from them. ((And it is said): That) reward and honour (is that which ye were promised) in the life of the world. ((It is) for every penitent) who turns to Allah and His obedience (and heedful one) observant of Allah's command in his private moment; and it is also said: in his prayers, (Who feareth the Beneficent in secret) who strives for the Beneficent even he has not seen Him (and cometh with a contrite heart) sincere in his worship and profession of Allah's divine Oneness. Allah will say to them: (Enter it) i.e. Paradise (in peace) in safety from Allah's chastisement. (This is the day of immortality) the day when the dwellers of Paradise will enter Paradise to abide therein for eternity. (There) in Paradise (they have all that they desire, and there is more with Us) i.e. beholding Allah's Countenance; and it is said that this means: in every hour and in every day, they have with Us an increase in honour and reward.

Surah Qaaf Part One

2008-12-16T04:13:00.000-08:00

Surah Qaaf recitation verse 50:27 up to 50:30 with English translation and Tafsir of Abd Allah ibn Abbas Tafsir (Arabic: تفسير‎, tafsir, "interpretation") is the Arabic word for exegesis or commentary, usually of the Qur'an. It does not include esoteric or mystical interpretations, which are covered by the related word Ta'wil. An author of tafsir is a mufassir (Arabic: 'مُفسر‎, mufassir, plural: Arabic: مفسرون‎, mufassirūn). English translation : [50:27]His (evil) companion (i.e. the Satan) will say, "O our Lord, I did not cause him to rebel, but he was himself (involved) in straying far from the track." [50:28]He (Allah) will say, "Do not quarrel before Me, while I had sent to you My threat well in advance. [50:29]The Word is not changed with Me, and I Am not so unjust to My servants." [50:30](Remind them of) the Day when We will say to Jahannam (Hell), "Are you filled up?" and it will say, "Are there some more?" commentary: (His comrade) the angel who recorded his evil deeds (saith: Our Lord! I did not cause him to rebel) “I did not hasten to record his evil deeds nor did I record that which he has never said or done”; this will be said when the disbeliever will claim that the angel hastened to write his evil deeds and recorded that which he never said or did. it is also said that his comrade is his devil who will plead with Allah that he did not cause him to rebel or err (but he was (himself) far gone in error) far from the Truth and guidance. (He saith) Allah says to them: (Contend not in My presence, when I had already proffered unto you the warning) I have informed you in the Scripture with which the Messenger was sent about this Day. (The sentence that cometh from Me cannot be changed) My words cannot be changed through lying; and it is also said that this means: My decree concerning My salves will not be changed this Day; and it is also said that this means: words cannot be twisted in My presence, (and I am in nowise a tyrant unto the slaves) such that I would punish them without them having committed a crime. (On the day) this is the Day of Judgement (when We say unto hell: Art thou filled) as I have promised? (and it saith: Can there be more to come?) and it will have more; and it is also said that hell will say: I am quite full, I do not have room even for one extra man.

Rewards for Fasting the Day of ‘Arafah

2008-12-06T04:08:00.001-08:00

The Messenger of Allah (may Allah bless him and grant him peace) said:

“Fasting the Day of ‘Arafah expiates for two years, one prior and one forthcoming.”

[Reported by Muslim, Abu Dawud, Nasa'i, and Ibn Majah]

Reviving The Islamic Spirit 7th Convention

2008-12-05T18:29:00.000-08:00

RIS7 Trailer

The Two Festivals (Eids)

2008-11-29T20:55:00.000-08:00

Narrated Ibn Abbas:

The Prophet said (Allah bless him & give him peace), "No good deeds done on other days are superior to those done on these (first ten days of Dhul Hijja)." Then some companions of the Prophet said, "Not even Jihad?" He replied, "Not even Jihad, except that of a man who does it by putting himself and his property in danger (for Allah's sake) and does not return with any of those things."

Allah (swt) swears an oath by them, and swearing an oath by something is indicative of its importance and great benefit.
The Prophet (pbuh) testified that these are the best days of this world, and encouraged people to do righteous deeds on these days.

Among the good deeds which the Muslim should strive to do during the first ten days of Dhu’l-Hijjah are:

Fasting. It is Sunnah to fast on the ninth day of Dhu’l-Hijjah, because the Prophet (peace and blessings of Allah be upon him) urged us to do good deeds during this time, and fasting is one of the best of deeds.
Takbeer. It is Sunnah to say Takbeer ("Allahu akbar"), Tahmeed ("Al-hamdu Lillaah"), Tahleel ("La ilaha ill-Allah") and Tasbeeh ("Subhaan Allah") during the first ten days of Dhu’l-Hijjah, and to say it loudly in the mosque, the home, the street and every place where it is permitted to remember Allah and mention His name out loud, as an act of worship and as a proclamation of the greatness of Allah, may He be exalted. Men should recite these phrases out loud, and women should recite them quietly.
Doing more good deeds in general, because good deeds are beloved by Allah and will bring a great reward from Him. Whoever is not able to go to Hajj should occupy himself at this blessed time by worshipping Allah, praying (salaat), reading Qur’an, remembering Allah, making supplication (du’aa’), giving charity, honoring his parents, upholding the ties of kinship, enjoining what is good and forbidding what is evil, and other good deeds and acts of worship.
Sacrifice. One of the good deeds that will bring a person closer to Allah during these ten days is offering a sacrifice, by choosing a high-quality animal and fattening it, spending money for the sake of Allah.
Sincere repentance. One of the most important things to do during these ten days is to repent sincerely to Allah and to give up all kinds of disobedience and sin.

Repentance means coming back to Allah and foregoing all the deeds, open and secret, that He dislikes, out of regret for what has passed, giving it up immediately and being determined never to return to it, but to adhere firmly to the Truth by doing what Allah loves.

There is much to be gained, so make the most of the opportunity afforded by these invaluable and irreplaceable ten days. Hasten to do good works, before death strikes, before one can regret one’s negligence and failure to act, before one is asked to return to a place where no prayers will be answered, before death intervenes between the hopeful one and the things he hopes for, before you are trapped with your deeds in the grave.

Ten days Allah swore by: The first ten days of Dhu'l Hijjah

2008-11-29T20:37:00.000-08:00

In the Name of Allah, Most Merciful and Compassionate

The first ten days of Dhu’l Hijjah are blessed days: Allah Most High Himself swore by them in the Qur’an:

“By the Dawn,

and the Ten Nights...”

[Qur’an, Surat al-Fajr, 89.1-2]

The commentators generally concur that the ten nights refers, ‘the first ten days of Dhu’l Hijjah,’ as one may find in Shaykh al-Islam Abu Su`ud’sIrshad al-`Aql al-Salim ila Mazaya al-Qur’an al-Karim [famous as Tafsir Abi al-Su`ud, 9.153] or in Tafsir al-Jalalayn.

Imam Ahmad and Nasa’i report from the Mother of Believers, Sayyida Hafsa (Allah be pleased with her) that, “The Messenger of Allah (blessings and peace be upon him) did not leave four matters: Fasting `Ashura [10th of Muharram], [during] the ten days [of Dhu’l Hijja], and three days of each month.”

1. Fasting the First Nine Days, Especially the Day of `Arafah (9^th)

The scholars concur that it is recommended to fast during the first nine days of Dhu’l Hijja. (The tenth day is the day of Eid, and is prohibitively disliked and sinful to fast this day.) [Buhuti, Kashshaf al-Qina`; Nawawi,Majmu`; Fatawa Hindiyya; Haskafi, Durr al-Mukhtar; Dardir,al-Sharh al-Saghir]

Of these, it is particularly recommended to fast the Day of `Arafah [9^th of Dhu’l Hijjah], even for the one on Hajj in the Hanafi school, if it does not weaken the pilgrim from spending the day busy in worship. [Haskafi, Durr;Kasani, Bada’i`] As for hadiths in which the Prophet (Allah bless him & give him peace) commanded against fasting this day for the pilgrim at `Arafah, this was understood by the Hanafi imams to refer to those whom it would weaken or tire. [As explained by Imam Tahawi in Sharh Ma`ani al-Athar, 2.82-83]

This is because of the numerous hadiths that have come in praise of this day in particular and fasting in it. Among these is:

Abu Qatada (Allah be pleased with him) related that the Messenger of Allah (blessings and peace be upon him, his family, and companions) said, “Fasting the Day of `Arafah [9^th of Dhu’l Hijjah] expiates for two years, one prior and one forthcoming. And fasting the Day of `Ashura [10^th of Muharram] expiates for the past year.” [Reported by Muslim, Abu Dawud, Nasa’i, and Ibn Majah]

2. Increasing One’s Spiritual Works During these Ten Days

Similarly, it is recommended to busy oneself these days with worship of Allah. Imam Sharaf al-Din al-Hijjawi, the great Hanbali faqih, states in his primary text, al-Iqna`,:

“It is recommend to exert oneself in good works during the first ten days of Dhu’l Hijjah, such as remembrance of Allah (dhikr), fasting, charity, and other righteous actions, because they are the best of days.” [Buhuti, Kashshaf al-Qina`, 2.60]

This is confirmed by scholars of all the Sunni madhhabs. [Ibn Nujaym, al-Bahr al-Ra’iq; Haskafi/Ibn Abidin, Radd al-Muhtar `ala al-Durr al-Mukhtar; Nawawi, al-Majmu` and others]

Many scholars even stated that daytimes of these ten days are more virtuous than the ten daytimes of the last ten days of Ramadan, because of the strength of the primary texts related to them.

3. Spending the Nights of These Days In Prayer and Worship

It is especially recommended to spend some part of each of the nights of these ten days in prayer and worship. [Nawawi, Majmu`; Ibn Qudama, Mughni; Dardir, al-Sharh al-Saghir; Ibn Nujaym, al-Bahr al-Ra’iq;al-Fatawa al-Hindiyya; Ibn Abidin/Haskafi, Radd al-Muhtar `ala al-Durr al-Mukhtar]

This was deduced by clear primary texts, such as Prophet’s words (Allah bless him and give him peace) that, “There are no days in which good works are more beloved to Allah than these days – meaning the first ten days of Dhu’l Hijjah.” The Companions asked, ‘Not even jihad in the path of Allah, O Messenger of Allah?’ He said (Allah bless him & give him peace), “Not even jihad in the path of Allah, except for the one who goes forth with his person and wealth and does not return with any of it.” [Bukhari and others]

May Allah give us success in these blessed days and nights, and in every moment of our lives, to follow the path of the Prophet (Allah bless him & give him peace), and may He make us of those whom He loves and who love Him.

Walaikum assalam, Faraz Rabbani

Imam Zaid Shakir’s response to Front Page Magazine’s personal attack

2008-11-27T21:35:00.001-08:00

Imam Zaid Shakir, may Allah bless him with the best in all realities and protect him, has issued the following statement: “Although I do not expect propaganda organs like Front Page Magazine or Muslims Against the Sharia to be interested in the truth, I would expect that you would do a minimum amount of fact-checking. Contrary to what you print in your story “Horowitz Speech on Radical Islam Has Repercussions at Northwestern”, I was not a co-founder of Masjid Al-Islam in Oakland, California, nor have I ever been affiliated with that mosque. I was a co-founder of Masjid Al-Islam in New Haven, Connecticut. Our mosque was founded to serve, in the words of our motto as “a moral voice in the community.” The mosque has been and continues to be a source of spiritual guidance and social and economic services for a largely poor and an underserved inner-city community. A correction on your part, while not anticipated, would be appreciated.” - Imam Zaid Shakir

This statement is in response to Horowitz Speech on Radical Islam Has Repercussions at Northwestern published by FrontPage Magazine and and reposted by Muslims Against Sharia (where we originally found the story and shared it with our beloved Imam)

We humbly request all students and friends of Imam Zaid to link to this announcement (on your blogs, websites, social networks, etc.) to spread the word about this issue.

Please include the original link: http://islamcrunch.com/archives/imam-zaid-shakirs-response-to-front-page-magazin

Devotional Practice: Month of Dhu al-Hijjah

2008-11-27T02:52:00.001-08:00

Devotional Practice: Month Dhu al-Hijjah By Imam Zaid Shakir

The first ten days of Dhul-Hijja are blessed days, which we frequently neglect. The Noble Prophet, Peace and Blessings of God be upon him, said, “There are no days in which righteous deeds done during them are more beloved to God than these days,” referring to the first ten days of Dhul-Hijja.

During these blessed days we should try to exert ourselves in worship, for the ‘Ulama’ mention that the virtue of these days surpass even the virtue of the days of Ramadan. Among the indications of the distinction of these days is the special mention made of them as a group or individually in both the Qur’an and the Sunnah. In the Qur’an, God says, “I swear by the Dawn, the Ten Nights, the Even and the Odd.”

Bearing these and many other virtues of these days in mind, we should be especially diligent in increasing our righteous acts during them. The following acts are especially recommended:

1. We should try to fast as many of the first nine days as possible. We should make an extra effort to fast the Day of ‘Arafah. It is related in Sahih Muslim that the Noble Prophet, Peace and Blessings of God be upon him, said, “I anticipate that Fasting the Day of ‘Arafah will atone for the sins of the previous and coming year.”

2. We should carefully monitor our speech, what we listen to, and what we allow our gaze to fall on during these days, again, especially on the Day of ‘Arafah. The Noble Prophet, Peace and Blessings of God be upon him, said, “[Concerning] the Day of ‘Arafah, whoever controls his hearing, gaze, and speech on that day, he will be forgiven.”

3. We should be excessive in repeating the declaration of Tawhid, with special emphasis on the phrase, “La ilaha ilallah, Wahdahu La Sharika lah, Lahul Mulk, wa lahul Hamd, biyadihi Khayr, wa Huwa ‘ala kulli Shayin Qadir: There is no God but Allah. He is alone without partners. His is the dominion, and unto Him is all praise. With Him is all good, and He over all things has power.” Imam Tirmidhi relates that this was the supplication the Prophet, Peace and Blessings of God be upon him, repeated more than any other on the Day of ‘Arafah.

4. We should pray for forgiveness and liberation from the Hellfire during these days, especially the Day of ‘Arafah. Imam ‘Ali, May God be pleased with him, related, “God liberates people from the Hellfire everyday. And there is no day when more people are liberated from the Hellfire than the Day of ‘Arafah.”

During this blessed season, let us all strive to renew our commitment to our faith. May each year when these blessed days return find you all in the very best of states. May your life be dominated by the remembrance of God. In all that we do, May He be glorified.

The Hour

2008-11-24T23:54:00.001-08:00

"Say: Praise be to Allah. He will show you His Signs and you will recognize them…" (Surat an-Naml: 93)

What are they awaiting but for the Hour to come upon them suddenly? Its Signs have already come. What good will their Reminder be to them when it does arrive? (Surah Muhammad: 18)

All praises is due to Allah . We praise Him, ask him, and seek his forgiveness. We seek refuge in Allah from evils of ourselves and mischiefs of our deeds. Whomsoever Allah guides, cannot be misguided. Peace and blessings be upon the final messenger muhammed , on his family and his noble companions , Ameen

Belief in Doomsday is one of the fundamentals and pillars of faith. It is the day when everyone is to get recompense and punishment for one's work and has to go to heaven or hell according to one's deeds. This is the reason each and every Prophet warned his people of the Day of Judgement.

As for the knowledge of the time of Qiyamah (End of the World) , it has not been given to any angel or Prophet. Nobody besides Allah knows when the final hour is. The Quran states, O Prophet the infidels ask you about the time of Qiyamah. So tell them that it's knowledge is with Allah only. (Surah Luqman)

However certain events are going to take place prior to the coming of the final hour. These events are known as the Signs of Qiyamah. All the Prophets informed their people of the signs of the final hour. Our Prophet Muhammed being the last and the seal of Prophets, knowing that Doomsday is to come upon this very ummah, explained clearly and in considerable detail the signs of the final hour to the extent that sometimes He would lecture his companions all day on this subject. one of those signs: There will be no Judgment-until very tall buildings are constructed.(Reported by Abu Hurairah) The Hour will not be established-till the people compete with one another in constructing high buildings.(Bukhari)

Imam Al-Ghazali (may God's mercy be on him)

2008-11-22T17:15:00.000-08:00

Imam Al-Ghazali (may God's mercy be on him) wrote in his book The Beginning of Guidance:

You should not neglect your time or use it haphazardly; on the contrary you should bring yourself to account, structure your litanies and other practices during each day and night, and assign to each period a fixed and specific function. This is how to bring out the spiritual blessing (baraka) in each period. But if you leave yourself adrift, aimlessly wandering as cattle do, not knowing how to occupy yourself at every moment, your time will be lost. It is nothing other than your life, and your life is the capital that you make use of to reach perpetual felicity in the proximity of God the Exalted. Each of your breaths is a priceless jewel, since each of them is irreplaceable and, once gone, can never be retrieved. Do not be like the deceived fools who are joyous because each day their wealth increases while their life shortens. What good is an increase in wealth when life grows ever shorter? Therefore be joyous only for an increase in knowledge or in good works, for they are your two companions who will accompany you in your grave when your family, weatlh, children and friends stay behind.

Follow up Wrong Actions with Right Actions

2008-11-20T11:28:00.000-08:00

The Messenger of Allah (may Allah bless him and grant him peace) said: “Fear Allah wherever you are and follow up an evil action with a good action which will wipe it out. Treat people well.” [at-Tirmidhi]