Love for Lady Fatima – Habib Umar

A poem by Habib Umar bin Hafiz on the love for Lady Fatima al-Zahra (May Allah be pleased with her):

بِفَـاطِــمَـةْ قَـدْ صَــفَـا حَــاِلـي وَ نـِـلْـتُ الْـمَـرَ امْ
‎بِــضْـعَــةْ مُـحَــمَّـدْ حَــبِـيْبُ اللهِ خَــيْـرُ ا لأَ نــَامْ

By Fatima my state has been purified and I’ve attained all that I seek.
A piece of Muhammad, Allah’s Beloved, the best of humanity

‎أَعْــلَـى لــَــهَـا الُلهُ قَـدْرً ا فِـي اْلــعُـلا َ وَ الْــمَــقَـامْ
‎نِــعْمَ الْــبَــتُـوْ لِ الرَّ ضِــيَّـةْ نُــوْر كُـلِّ الــظُّـلا َمْ

Allah raised her rank and station to the highest
How excellent is the Chaste, Pleasing One, a light in every darkness

‎أُمُّ الْـحَـسَـنْ وَ الْـحُـسِـيـن أَهْـلُ الْــمَرَاقِـي الْــعِـظَـامْ
‎لــَـهُمْ عَـطَـايــَا مِنَ الْــمَـوْلَـى كِــبَـارْ جــسَـامْ
Mother of al Hasan and al Husayn, of tremendous ascension
Recipients of grand, momentous Divine gifts

‎هُمْ سَـادَة أَهْــل الْـجِـنَـانِ الْــعَـالـِـيـَّةْ يـَـا غُــلا َمْ
‎مَــنْ حــبُّـهُمْ صــدقْ بـَـا يـَـسْـكُــنْ بِــدَ ارِ الــسَّــــلا َمْ

They are the masters of the highest paradise
Whoever loves them truthfully will dwell in the abode of peace

‎وَ مَـنْ تـَـــعَـلَّـقْ بِـــهِمْ يــَـظْــفَرْ بِـــنَــيْـلِ الْــمَرَ امْ
‎أَكــرَ مْـتِ يـَـا بِــضْــعَـةْ أَحْــمَـدْ فَـانْــعِـمِـي بـِالـتَّـــمَـامْ

And whoever attaches himself to them shall attain all desires
How generous you are, O piece of Ahmed, so please complete the favour

‎وَ امْــنَـحِــيْ عَــبْـدَ كُمْ فِـي الْــقُرْ بِ أَعْـلَـى و سَـــامْ
‎نقوم بحمل الريات الهد أحسن قيام

And confer upon your slave the highest distinction of proximity
The distinction of upholding the Flag of guidance most excellently

‎تَـــعُمُّ دَ عْــوَ تَـــةُ فِـي ا لأ َ كْــــوَ انِ كُــلَّ ا لأَ نَــامْ
‎نــَـلْـــبَــسُ خَــلْـعِ إِرْثُ مَــا يــَصِـفْ سَــنَـاهَــا كَـــلا َمْ

So that the Prophets call encompasses all humanity
And thus we are dressed with the robe of Prophetic inheritance, whose brilliance is indescribable

‎يـَـانُــوْ رُ قَــلْـبِـيْ وَ يــَا أُمِّـيْ عَــلَــيْـك الـسَّـــلا َمْ
‎فِـيْ كُــلِّ حَــالٍ وَ شَــأْنٍ كُــلِّ لــَحْـظَــةٍ دَ وَ امْ

O light of my heart, o my mother, upon you be peace
Perpetual in every state, affair, moment

‎عَــلَــيـْكَ صَـلَّـى ِإ لـــهِـيْ مَــعَ أَبِــيْـكَ ا لإِ مَـــامْ
‎ِإمَـــامْ كُــلِّ الْــوَ رَ ى فِـي كُــلِّ خَــاصٍّ وَ عَــامْ

May Allah send Blessings upon you along with your father, the imam
Imam of all creation, the elite and the commoners

‎الــشَّــا فِــعُ الْــمَــبْـتَــغ يَــوْ مُ الـلِّــقَـاءِ وَ الزِّ حَـــامْ
‎يـَـوْ مُ الْــمَــلا َ ئِــكْ تُـــنَـادِ يْ جَــمْـعَ كُــلّ ا لأَ نَــامْ

The sought over intercessor on the day of meeting and thronging
The day the angels call out to all in the assembly

‎غُـضُّــوْ ا أَبـْـصَــارَكُمْ تَــمُـرُّ بِــنْـت الـنَّـبِـيِّ بِـالـسَّــــلا َمْ
‎وَ نــَكِّـسُـوْ ا رُ ؤُ وْ سَـكُـمْ مَــاأَعْــظَـمَـهُ وَ الله ُ مَــقَـامْ

“Lower your gaze for the daughter of the Prophet is passing in safety and bow your heads”.
O how tremendous a station!

‎أتَــَـذْ كُـرِ يــْنِـي مَــعَـكِ أَعْـبُرْ وَ مَـنْ لَــهُ ذِ مَـــامْ
‎حَـاشَـــاكِ يـَـا أُمُّـــنَـا تـَــنـْسِـيْنَ هَــذَا الْـغُــــلا َمْ

Please remember me, so I cross with you, and all under your care.
Far be it for you, O mother, to forget this boy of yours!

‎مَـحْــسُـو بِــكُـمْ يـَـرْ تـَـجِــيْـه مِـنـْكُـمْ بِــهِ ا لإِ هْــتِـمَـامْ
‎أَ نْـتُــمْ مَــرَ ا مُــهْ وَ مَـقْـصُـوْ دُهُ وَ نـِـعْمَ الْــمَـرَ امْ

Your child is hoping for your attention
You are his goal and desire, and what an excellent desire!

‎يـَـا بِــنْـتَ طــهَ فَـــؤَ ادِ يْ فِـيْ مَـحَـــبَّــتِـكِ هَــــامْ
‎وَ اللهِ أَ نْــتُـــمْ مُــرَ ادِ يْ فِي الــدُّ نــَا وَ الْــقِــــيَـامْ

O daughter of Taha, my heart is enraptured by your love
By Allah, you are my desire in this world and the Resurrection

‎وَ مَــا أَنــَا ِإ لاَّ بِــكُـمْ يـَـا سَـــادَ تِــيْ يـَـا كِــرَ امْ
‎عَـــلَــيْـكِ مَـــعَ وَ الِـــدكِ أَذْ كَـي الـصَّــــلا َةُ وَ الـسَّـــلا َمْ

And I am through none other than you, O my generous masters
Upon you with your parents be the purest of salutation and peace

‎وَ أَهْـلُ الْـكِــسَـاءْ وَ اهْـلِ بَـــيـْتِـهِ عَــالِــيِـيْنَ الْــمَـــقَـامْ
‎وَ الـصَّـحْـبِ أَجْــمَــعْ وَ مَـنْ عَــلَـى هُـدَ اهُ اسْــتَــقَـامْ

And the people of the cloak and his family; all of lofty stations,
And all the companions and those steadfast upon guidance.

Rank of Ahl Al-Bayt.

Answered by Shaykh Abdul-Rahim Reasat

Question: Assalamu alaykum

Allah says in the Quran that no one is higher than another except through Godfearingness. Yet, in the hadith prohibiting zakat for Ahl al-Bayt, the Prophet (Peace and blessings be upon him) says that Zakat should not be given to the family of Muhammad because it is from the dirt of the people.

So, using logic, this means that the Ahl al-Bayt are in a sense, “too pure,” for zakat while others can use “the dirt of the people.” Doesn’t this mean that there is a superior cast in Islam?

Answer: Wa ‘alaykum as-salam wa rahmatullah wa barakatuh

I pray you are well.

Individual Ranks

Yes, the overall, default ruling in Islam is that no individual has a higher rank than another except through the criterion of Godfearingness (taqwa). Allah said, “Indeed the noblest of you in the sight of Allah are the most Godfearing of you.” (49:13). May Allah grant us all this great honour. Amin.

Taqwa is the means to nobility which can take a lowly slave and raise him above aristocracy. Bilal was, at a point, tortured in Mecca. Then there came a day when he called the adman whist standing on to of the Kaʿba itself.

Collective Ranks

This is with regards to individuals. As for groups and collectives, some – in general – have virtues others do not; or some possess praiseworthy traits to a degree that others do not. The Arabs, for example, are like this.

The Messenger of Allah, Allah bless him and give him peace, said, “Indeed Allah chose Kinana from the descendants of Ismaʿil; and He chose Quraysh from Kinana, and Banu Hashim from Quraysh, and Me from Banu Hashim.” (Muslim).

This means that, as a whole, from the tribes of Arabs there are those with praiseworthy traits and qualities that other tribes may not have. There may be individuals from one tribe who are superior to many members of other tribes who are seen as superior in general. The discussion is about collectives.

These qualities can be many, such as generosity, bravery, being true to one’s word, etc. Although these traits can be acquired through effort, for some they are transferred from parent to child over generations. Recent discoveries in the field of Morphic Resonance would seem to corroborate this.

No one surpasses the Messenger of Allah, Allah bless him and give him peace, in this. For this reason, his descendants, in general, have a higher social standing in Islam. It is perfectly possible, however, for someone who is not descended from them to be superior to an individual amongst them. (Alusi, Ruh al Maʿani; Ibn al Humam, Fath al Qadir).

When addressing the wives of the Prophet, Allah bless him and give him peace, who are also from his household (Ahl al-Bayt), “O Prophetic House, clearly Allah just wants to remove all filth from you and to completely purify you.” (33:33).

There are many hadith which indicate their virtues individually and collectively. One such hadith was narrated by sayyiduna Jabir, who said he heard the Messenger of Allah, Allah bless him and give him peace, say on the day of Arafa (in the farewell pilgrimage, “O people, I have left that which you will not go astray with if you hold onto it: the books of Allah, and my family.” (Tirmidhi).

Suitability in Marriage

Suitability is also considered in marriage because it is the union of two families, and not just of two individuals. Someone could possess many praiseworthy qualities, however, the family may not wish to consider him due to a perceived social stigma because of his wider family.

In the absence of such suitability issues, should the lady be happy to marry someone it is obligatory on the family to allow them to marry them (Marghinani, al Hidaya). Personal merit is a better measure of suitability, in general, as not everyone inherits all the virtues of their lineage.

Making Getting Married Easy

The Messenger of Allah, Allah bless him and grant him peace, said, “If someone whose religious practice and character are pleasing to you comes with a marriage proposal [for a lady] then marry him [to her]. Should you fail to do so there will be corruption in the land and widespread problems.” (Tirmidhi).

Some parents go beyond the due diligence expected of them and try to prevent marriages based on standards which have no religious basis. For example, insisting that the suitor has to be a relative, or from a particular village ‘back home’, or belonging to a now redundant ‘family profession’ classification. At times this delays people from marrying way past their prime – if they do marry at all. In some situations people resort to extra-marital sex as a way to fulfil their needs. This has many other problems attached to it, such as abortions.

In some parts of the Middle East there is a practice of demanding an extortionately high mahr, which makes marriage near impossible for many young men and ladies. It is notable, however, that the righteous in Damascus would make the process of marriage as easy as possible for people. Some asked for a low – but respectable – mahr, and others even approached young men in whom they recognised virtue, and offered them their daughters.

We can infer from the hadith that in situations where getting married is made complicated – whether it is through prolonged engagements, demands of high mahrs, expectations of flashy, ostentatious weddings, and so on – many, widespread problems can be expected. The solution is to return to the sunna.

I pray this helps. May Allah grant you the best of both worlds.

[Shaykh] Abdul-Rahim Reasat

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 to study and sit at the feet of some of the most erudite scholars of our time.

Over the following eighteen months he studied a traditional curriculum, studying with scholars such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish and Shaykh Muhammad Darwish.

In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years, in Fiqh, Usul al-Fiqh, Theology, Hadith Methodology and Commentary, Shama’il, and Logic with teachers such as Dr Ashraf Muneeb, Dr Salah Abu’l-Hajj, Dr Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr Mansur Abu Zina amongst others. He was also given two licences of mastery in the science of Qur’anic recital by Shakh Samir Jabr and Shaykh Yahya Qandil.

His true passion, however, arose in the presence of Shaykh Ali Hani, considered by many to be one of the foremost tafsir scholars of our time who provided him with the keys to the vast knowledge of the Quran. With Shaykh Ali, he was able to study an extensive curriculum of Qur’anic Sciences, Tafsir, Arabic Grammar, and Rhetoric.

When he finally left Jordan for the UK in 2014, Shaykh Ali gave him his distinct blessing and still recommends students in the UK to seek out Shaykh Abdul-Rahim for Quranic studies. Since his return he has trained as a therapist and has helped a number of people overcome emotional and psychosomatic issues. He is a keen promoter of emotional and mental health.

Verifying Claims of Being from Ahl al-Bayt

Shaykh Farid Dingle is asked about the possibilities for someone to verify their lineage as being from those of Ahl al-Bayt.


Assalam alaykum wa rahmat Allah wa barakatuh.

I just want to ask, is there any way that a claim of someone being of Ahl al-Bayt can be verified? Have the scholars complied the family trees for this? I ask this because to the best of my knowledge I am of Ahl al-Bayt, but I do not have evidence in the form of a family tree. Though I do know some information about it. So I just want to ask, could this be verified in any way?

Jazak Allah khayr.


Wa alaykum assalam wa rahmat Allah wa barakatuh.

In many Muslim countries you will find specialists who can find your lineage based on your name, father’s name, and your grandfather’s name. In the Middle East there are at least ten official bodies that undertake the preservation and research of lineages. The testimony of such an official body would suffice.

If, on that basis, you will be seeking some kind of monetary right, you would need two such bodies to testify to that.

And Allah knows best.


Checked and approved by Shaykh Faraz Rabbani.

What Does it Mean When People Say They Follow the School of Ahl-Al-Bayt?

Answered by Ustadh Salman Younas

Question: I have been talking to a group of muslims saying they are following the Ahl al-Bayt. I got very confused. They told me that Fatima is better than Aisha, that the companions were not good and that Aisha tried to poison the Prophet (Allah bless him). Can you please help me clear up my confusion?

Answer: assalamu `alaykum

The people that you have been speaking to are likely from the Shi`a. The Shi`a differ from Sunnis on fundamental issues relating to creed and law, which includes the question concerning the status of the Companions.

Sunni Belief Regarding the Companions

The Sunni belief regarding the Companions of the Prophet (Allah bless him) is that they were all upright followers of the religion. This is not a claim to their infallibility; the Companions, like other non-prophetic individuals, made mistakes. However, they were granted a unique rank that is attested to by God and the Prophet due to which the slips reportedly committed by them are overlooked by us and their service to the religion of Islam recognized.

The proof texts that dictate this Sunni belief include:

a. “Muhammad is the Messenger of Allah, and those who are with him are hard against the unbelievers, merciful to the believers…” (48:29)

b. “The outstrippers, the first of the Muhajirun and the Ansar… Allah is well-pleased with them and they are well-pleased with Him.” (9:100)

c. “Allah was pleased with the believers when they gave allegiance to you under the tree.” (48:18)

d. “Allah, Allah! Fear Him with regard to my Companions! Do not make them targets after me! Whoever loves them loves them with his love for me; and whoever hates them hates them with his hatred for me. Whoever bears enmity for them, bears enmity for me; and whoever bears enmity for me, bears enmity for Allah. Whoever bears enmity for Allah is about to perish.” [Tirmidhi, Ahmad]

e. “None of you should come to me with anything (negative) about any of my Companions for I do not want to go out to you except except with a clear heart.” [Abu Dawud, Tirmidhi]

f. “Do not curse my Companions. If any of you were to spend the weight of Uhud in gold, it still would not reach the measure (mudd) of one of them nor even one half of it.” [Bukhari, Abu Dawud, Tirmidhi, Ibn Majah]

g. “When my Companions are mentioned, hold back.” [al-Tabarani, Mu`ajam al-kabir]

These texts establish both the importance of holding the Companions in high esteem and an obligation to overlook what has been related of their errors and faults.

The Ahl al-Bayt

Similarly, the Ahl al-Sunna also deem it obligatory to love and respect the members of the prophetic house beginning with the Prophet himself, then his children, uncles, aunts, cousins, grandchildren, and so forth. Like our attitude towards the Companions, the love for the Ahl al-Bayt is based on countless textual proofs that couple love of the Prophet (Allah bless him) with their love, warn us to be mindful of them, and teach us to treat them with the highest degree of respect. There have been countless works authored on the merits of the Ahl al-Bayt and the requirement of Muslims to love them, such as the Arba`in of Imam Muhammad ibn Ja`far al-Kattani, which you can purchase here: Al-Arbain by Muhammad Ibn Jaffar al-Kattani

A Word About Polemics

Finally, I would advise you to not get into debates regarding these issues. The arguments against the Companions are well-known; they have been known for centuries and the scholars of our tradition have dealt with them repeatedly and extensively. There are large numbers of forgeries surrounding the claims made against the Companions by their detractors that were exaggerated with the passage of time, which includes what was mentioned to you concerning `A’isha (Allah be well-pleased with her). It is a baseless claim and a statement of grave sin.

There are essential conditions that a person must fulfill before engaging in intellectual debate: knowledge is one, a sound intellect and heart is another. The absence of these leads to the the harm that accrues from debate being greater than the good: envy, arrogance, haughtiness, deviance, are all a result of excessive quarreling by those unqualified to do so, and these sins will weigh heavily on the scale-pans of the next life. Therefore, I would again advise you from engaging with those who make debating about people who have passed away long ago their life passion. Rather, seek the company of those who lift you spiritually and ready you for the next life, and understand that you will be held to account for what you do in this world so use your time wisely.

If you have any questions, please feel free to continue sending them and we will be at your service.


Checked & Approved by Shaykh Faraz Rabbani

Is Being A Sayyid Such A Big Deal? Even If One Is Not Religious?

Answered by Shaykh Faraz Rabbani
Question: My mother is a sayyed but she married my father who is not a sayed. As a result the majority of my mother’s family do not associate with us at all, they don’t even say salam to us even now, over 30 years later. Do they have a right to do this? Are we considered sayyed’s too? Is it better to be a sayyed (in the sight of Allah) or to be a practicing believer?
Answer: Walaikum assalam WarahmatAllah Wabarakatu,
1. The ascription of lineage to the family of the Prophet (Allah bless him & give him peace) is established paternally.
2. Despite this, the scholars mention that there is nobility and honor, though not lineage or the rank of being “sayyids”, even for those with maternal links to the family of the Chosen One (Allah bless him & give him peace).
3. This is an honor, but true honor lies in fulfilling the primary purpose of our creation: worshipping Allah as true servants, out of deep faith and true love.
4. The actions of your relatives are wrong. A Muslim, however, seeks to solve problems and improve things wherever he or she may be. “The one deals with others as they deal with him is not the one who maintains family ties. Rather, the one who maintains family ties is he who maintains ties when others cut them [with him].” [Bukhari, Tirmidhi, Abu Dawud, and others]
Abu Hurayra (Allah be pleased with him) reports that the Prophet (Allah bless him & give him peace) said,
“Whoever’s actions slow him down will not be speeded up by his lineage.” [Muslim 4867, Tirmidhi 1853, Abu Dawud 1243]
Imam Nawawi explained in his commentary on Sahih Muslim,
“This means that whoever’s actions are deficient will not attain unto the ranks of those of good works. Therefore, one should not merely rely on noble lineage and the virtuous forefathers while having shortcomings in one’s works.”
Mulla Ali al-Qari explained in his Mirqat al-Mafatih Sharh Mishkat al-Masabih, as quoted by Allama Mubarakpuri in his Tuhfat al-Ahwadhi bi Sharh Jami` al-Tirmidhi,
“That is, his shortcomings [in performing good deeds] are not fixed by being of noble lineage among his people, for closeness to Allah is not through lineage but, rather, through good works. Allah Most High said, “Verily, the noblest of you to Allah are the most god-fearing.”
“A proof of this is that most of the scholars of the early generations (salaf) and later generations (khalaf) were not of lineages that are boasted about. Rather, a lot of the scholars of the early generations were freed slaves (mawali), and despite this there were leaders (sadaat) of our Ummah and founts of mercy. And those of high lineage who were not like this in this ignorance are long forgotten and ignored. This is why the Prophet (Allah bless him & give him peace) said, “Verily, Allah raises peoples with this religion and abases others.”
Faraz Rabbani.