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The Truth Will Prevail – Saliha Nazir

Sister Saliha Nazir, a student of SeekersGuidance, was motivated and inspired by her studies to write the following poem.

The Truth Will Prevail

You peer out from within the walls
That you built standing so tall
Wondering what you are doing here
You are held back by your own fear

The vast open fields and sky
Beckon to you, reminding you that you can fly
Won’t you listen to the call
To let go and enjoy the fall

You are not what you see
Understanding that is the key
The fortress of solitude that you built
Is boxing you in through your guilt

Turn to Your Lord in repentance
He is The One whose important is acceptance
Rest all is just an illusion
Running after the world is not a solution

There is a reality you cannot see
But for that you have to forget ‘I’ and ‘me’
The treasures are yours for taking
Why for this world are you your Lord forsaking

Take heed and turn away
Remember that there will be a day
When neither wealth nor children will avail
The Truth of Our Lord will prevail.

The Day of Arafah – Shaykh Faid Mohammad Said

* Originally Published on 20/08/18

What is the Day of Arafah? How do we know that it is so special? And what should we do on this day? Shaykh Faid Mohammed Said covers these topics in this article.

In the name of Allah the Most Merciful, The Most Compassionate,

“Indeed, the number of months with Allah is twelve [lunar] months in the register of Allah [from] the day He created the heavens and the earth; of these, four are sacred. That is the correct religion, so do not wrong yourselves during them.” [Qur’an, 9:36]
Amongst months there are those that are sacred, amongst days there are those that are chosen, and among days there or those that hold the utmost blessing. The Ten Days of Dhul Hijjah, and in particular the Day of Arafah, are the most sacred and blessed day in the Islamic calendar for the following reasons.
1) Sacredness: Allah Most High swore by these ten days, showing the importance and blessing of these days over others. [Qur’an, 89:2]
2) Mention: Allah has mentioned these ten days in the Qur’an and the culmination of these ten days in the Day of Arafah: “That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor.” [Qur’an, 22:28]
3) Good Action: Good action is loved by Allah Most HIgh in these ten days, with the Day of Arafah being one of these ten (Imam al-Darami)
4) Completion of the Blessing on the Muslims: The Day of Arafah is also the day on which the blessing upon us, the Muslim community, was completed. a Jewish man said to Umar ibn al-Khattab (Allah be pleased with him) that there is a verse in your book that we (if we were you) would take as a day of celebration. Umar asked which day he was referring to, to which the man said the verse in Surah Al-Maidah. Umar responded by saying that he knew this verse and that it was revealed in Arafah while the Messenger of Allah (Allah bless him and give him peace) was standing before the Companions, and recited: “This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.” [Qur’an, 22:28].
5) Fasting: For the one who fasts the Day of Arafah, Allah Most High forgives the year prior and the year to come (Imam Muslim).
6) Feast: Eid al-Adha is a day of celebration especially for the people who stand (in supplication/prayer) on the Day of Arafah. The Messenger of Allah (Allah bless him and give him peace) said that the Day of Arafah, the 10th of Dhul Hijjah and the Days of Mina are feasts of Eids for us (Imam Muslim).
7) Best Supplication: The Best of Dua is that on the Day of Arafah (Imam Tirmidhi).
8) Salvation: There is no day on which Allah Most High pardons more of His creation than the Day of Arafah (Imam Muslim).
In all of the days of Hajj, the standing on the Day of Arafah is the greatest moment and the culmination of the Hajj.
In standing on the blessed Day of Arafah, we have been given a great blessing in the time in which we can stand, as the Day begins at sunset/Maghirib (today) and ends at Fajr on the Day of Eid. Hence, we have a full day and two nights, which may be a reason why Allah will forgive us for the year prior and the year to come!
In implementing and following the above, we are in actuality appreciating the advice of our Beloved Messenger (Allah bless him and give him peace), who wanted nothing for us other than blessings, as Allah Most High told us in the Qur’an at the end of Surah At-Tawbah:  “There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful.” [Qur’an, 9:128]
The Messenger of Allah (Allah bless him and give him peace) was the one that Allah told that he is not responsible for the implementing his message but that he only needs remind us about it, but the Messenger’s love and care for us went beyond any reminder, and as such, let us love and honor His word of advice for us by honoring this Day of Arafah!
In addition, after the honor and love for the Messenger of Allah (Allah bless him and give him peace), we should honor this Day for its rights and blessings.
May Allah Most High forgive our sins, and may He give us the success to pray for each other, care for each other, and be kind to one another, all in following our Master, the Messenger of Allah (Allah bless him and give him peace), as Allah said in Surah Al-Ahzab (21): “There has certainly been for you in the Messenger of Allah the greatest example for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often.” [Qur’an, 32:21]


 

Forgiveness in Light of Being With The People, by Ustadh Amjad Tarsin

Forgiveness in Light of Being With The People, by Ustadh Amjad Tarsin

Capturing the Spirit of Ramadan
Mercy, Forgiveness and Salvation

Every night our Ramadan scholars will explore one of the three key spiritual goals of Ramadan. Each talk will conclude with a dynamic conversation as we explore mercy, forgiveness and salvation deeply and see how we can attain these divine gifts practically. These talks will enliven and inspire us as we begin our nightly ‘isha and tarawih prayers.

Let’s #GiveLight to Millions More

We envision a world in which no one is cut off from the beauty, mercy and light of the Prophetic ﷺ example. A world where the dark ideology of a few is dwarfed by radiant example of the many who follow the way of the Prophet ﷺ. But we can’t do it alone. We need your support. This Ramadan, we need you to help us #GiveLight to millions more. Here’s how.

Art by Tom Gowanlock

The Most Hopeful Verse and Prophetic Forgiveness

Shaykh Walead Mosaad talks about prophetic forgiveness, relating it to the most hopeful verse in the Qur’an, and what it means to let grievances go.

If we were to kind of summarize this idea of forgiveness, especially prophetic forgiveness, it has to be predicated number one on the idea that you shouldn’t expect it to begin with. Many of the scholars of the heart say that, whenever you affirm for yourself something; a particular State or maqam, then you’re not that thing.

If you say, I think I’m very humble, you’re not humble. I think I’m very generous, then you’re not generous. I think I am a salik, I am a seeker on the path to God, then you’re definitely not a seeker on the path to God, because your own awareness, and not just awareness but your own assertion, that you are this thing, it’s a veil. It’s actually an obstacle to being a seeker on the path to God – to being humble.

Most people who are on this particular path they just are. Without asserting or attributing to themselves those things or trying to be. True humility is seeing yourself as nothing. Not seeing yourself as humble, because if you see yourself as humble, that means you see yourself as something.

The Important Other

It’s to be unconcerned with the self and to be completely concerned with the other. The most important other that you have is Allah Most High. If all of your concern, if you’re completely consumed in that, who has time to worry about if this person should come and ask my pardon and ask my forgiveness. Or they walk in and they didn’t give me salami the same way they give to the other person. Who has time for that nonsense? right

You have this type of grudge that kind of grows in your heart and you’re expecting some type of acknowledgement of a mistake made and you want people to seek your forgiveness. You should want people not to seek your forgiveness. You should walk into rooms and say I forgive everybody in this room for everything they’ve ever done to me. You should go to sleep at night with salamat al-sadr, with a heart that’s free, that’s liberated.

All the grudges that you hold against people, they’re like nooses around your neck. They’re like handcuffs. They hold you hostage and prisoner and you are held prisoner to them until you liberate yourself. One of the ways to liberate yourself is to let all of that go.

1) to seek forgiveness from Allah Most High, and
2) don’t expect forgiveness from other people.

Don’t expect them to ask for that. Just let it all go and walk into rooms and say, I forgive all of these people.

Wanting Good for Others

This is what some of the Salaf used to do, as reported by Imam Sha‘rani. Just say, I’m going to read Sura al-Fatiha, and I’m going to have the ajr (reward) for all of these people. Walk into the marketplace where people are engaged in swearing and maybe lying and doing all sorts of devilish things, but nevertheless you say, I want good for these people.

I’m going to walk in there and say al-Fatiha and I make the intention that the reward is for all of them. And if that’s your intention, they’ll get it. That’s as simple as that. It’s the least you can do.

There’s this powerful type of da’wa we’re not availing ourselves up. We’re so into the very outward forms. This feeling of agency that we like to attribute to ourselves. I was doing this. I invited these people. I got him to become Muslim. When in reality that’s not how it works. All you’re doing is inviting.

Powerful Da’wa

And perhaps the silent but yet perhaps more powerful form is that which takes place within you; you wanting them surely and only for Allah Most High. That was the secret or one of the secrets of the Prophet, blessings and peace be upon him, and the early generations. They truly wanted the best for their people.

Remember he’s inviting his cousins, his uncles, his aunts, his tribesmen, his clansmen. These are all people the Prophet, blessings and peace be upon him, grew up with. These are people the Prophet, blessings and peace be upon him, who would call him al-Amin. They knew him and he knew them. He loved them, blessings and peace be upon him. He didn’t want punishment for them.

One time he had an incident that was so severe, blessings and peace be upon him. He, blessings and peace be upon him, was just praying in Mecca. And Abu Jahl came and he took some entrails of a camel and maybe even some fecal matter and stuff like this and he threw it next to the Prophet, blessings and peace be upon him – perhaps on him.

Then Fatima, his young daughter ,who was maybe eight, nine, ten years of age at the time, she heard about it. And she ran to the Prophet, blessings and peace be upon him. While he was in sujud, blessings and peace be upon him, she was the one who was wiping it off.

The Most Hopeful Verse

Later on they mentioned that the angel of power and of the mountains, via Gibril, peace be upon him, comes to him and he says, “If you so desire, I can make the two mountains come and fall and destroy all of Quraysh for what they have done, for their transgression against you.”

If someone did that to me, I might be very tempted actually to go through with that. But the Prophet, blessings and peace be upon him, said: “I am hopeful that from among their progeny, from those that will come after them, there will be those who will follow this way.” There will be those who believe in Allah Most High. And it was as he said, blessings and peace be upon him.

He said, “I am hopeful.” When the Prophet, blessings and peace be upon him, hopes for something Allah doesn’t disappoint him. Some of them were asked, “What is the most hopeful verse in the Qur’an?” Some of them said, “And have fear of the fire that has been prepared for the disbelievers.” (Sura al-Baqara 2:24) They said this is a very hopeful verse because it hasn’t been prepared for the believers and if I’m a believer then that’s not for me.

The Extent of His Love and Forgiveness

But some of them said, “That’s not the most hopeful verse. The most hopeful verse is “Surely, Allah will give you and you will be pleased.” (Sura al-Duha 93:5) And the Prophet, blessings and peace be upon him, would be displeased with any one of us finding our way to kufr and Hellfire. So, this is the most hopeful verse because his mercy and his forgiveness and his love didn’t extend only to the people around him, but to the people who will be coming after him, blessings and peace be upon him.

He said, blessings and peace be upon him: “I long and desire for my when my brothers and sisters.” And they said: “Are we not your brothers and sisters?” He said, “No, you are my companions. My brothers and sisters they will come after you. They will have difficulties. They will not have what you have.” They will not have the the aid and the help that you have. And he said, blessings and peace be upon him: “The amal of one of them is like 50 of you.” And the Sahaba were confused. They said, “50 of us or 50 of them?” He said, “No, 50 of you.”

In other words, the one person, despite their circumstances, will have an award equivalent to maybe fifty of the Companions. Why? Because there’s no one to help. I have to be honest we’re living this Islam, right now, despite ourselves. Despite all of the things that are happening. It’s actually somewhat miraculous.

Letting Things Go through Forgiveness

Allah is the one who is protecting this din. What if it was left up to us? There would be no din left. But we still have the prayer, we still have the Qur’an, we still know basically what Islam is. It’s well defined. We know how to practice it. But despite all of the difficulties and our inability or lack of resolve in practicing it in the way that it was meant to be, we still have the din. We still have Islam. That’s a beautiful thing.

The Prophet, blessings and peace be upon him, would be disappointed to find that any one of us would be disappointed. So when we think about forgiveness, let’s have prophetic forgiveness. Let’s not expect forgiveness. Let’s forgive people before they ask. Let’s let slights and things that some people will take the heart – just let it go.

Go to sleep at night and say, I forgive this person, that person, and it’s over with. and wake up the next morning like it’s not there. You may say, “Well, that’s really hard. That’s really difficult, because some people just will get on your nerves and and so forth. But if you really desire it and you really want it and you want to do it for Allah Most High, you will do it.


Questions and Answers – Radical Gratitude Series

Whgrateful servantsat is true gratitude, and how can it make a difference in our lives? In this segment, Shaykh Faraz Rabbani and Ustadh Amjad Tarsin answer some commonly asked questions about this topic.questions and answers

 

Q: How do you find ways to forgive when it’s very difficult?

A: This is a good question, because we should be real in how we cultivate spiritual ideals. The first thing to do is look at the life of the Messenger of Allah, Allah bless him and give him peace, and see the incredible honor that stemmed from his forgiveness. His forgiveness of the Quraysh after the Conquest of Mecca was more than about a few arguments. He and his followers had suffered 20 years of serious aggression, wars, torture, and physical and psychological harm. However, his heart was so attached to Allah, and he wanted what was best for his people. Therefore, when he was given the upper hand, he chose forgiveness.

Forgiveness is one of the biggest steps to healing from pain, and resentment continues to burn us. Sometimes our nafs blocks this meaning from us. If someone is being harmed, then we have the right to prevent that. After that, we can try to look for excuses for them. If that’s difficult, you make duaa for them, that Allah guide them.

Q: How is it possible to have patience without being passive?

A: Scholars say that everything has a knowledge-based response, and then an action-based response. Before we try, we should keep in mind what patience means. Neither patience or gratitude are passive. Gratitude is more than seeing the good; it is using things for what it’s used. For example, being grateful to live in Canada does not mean ignoring the wrongs done by the Canadian government. Rather, we use our blessings to do what Allah has commanded us to do-work towards truth, justice, mercy and the prevention of harm.

Q: How does one explain gratitude to children?

A: Syed Naqib al-Attas, one of the most brilliant minds in education of the 20th century, broke down children’s education into three components. Firstly, there is tarbiya, or education, raising the child. Secondly, ta’deeb is the instilling of correct manners and etiquette to any situation.  Finally, ta’leem is teaching the child, which can be done in many ways.

Q: What about someone who isn’t feeling the essence of gratitude in his heart?

A: Ultimately, Allah does not squander an atom’s weight of good. The scholars define a good action as, “anything that has even a residual aspect of good.” The devil will try to suggest that you are not grateful enough, or not sincere enough, but flee from those thoughts.

About the Series

“If you are grateful, We shall surely grant you increase,” Allah promises in the Qur’an. “Should I not be a truly grateful servant?” said the Prophet Muhammad (peace be upon him). In this seminar, Shaykh Faraz Rabbani and Ustadh Amjad Tarsin explore Radical Gratitude: How Thankfulness Transforms Our Life and Religion.


Nasheed Hub: Qasida Burda Part 10 – On Petition of One’s State

The Nasheed Hub, an initiative of SeekersHub Global, aims to showcase the traditional Islamic art of nasheed, or Islamic devotional songs.praiseqasida burdamiracles

Qasida Burda, Chapter 10

In this final section of this great poem, Imam al-Buṣīrī directly presents his abjectness and need before the Messenger of Allah (Allah bless him and give him peace). He entreats him for an intercession stating that rank of the Messenger of Allah will not diminish by interceding for him, yet he has much to lose, and no one else to turn to on the Day of Judgement.

We them see him console himself with the knowledge of Allah’s great mercy, and then turn to Him directly admitting his flaws, and pleading to Allah to not let his hopes in His forgiveness be dashed. The poem is concluded with prayers for the Messenger of Allah, his companions, and the Muslims.

Click the image below to scroll.

About Nasheed Hub

Throughout the decades and civilisations of Islam, the vocal tradition, sometimes known as nasheed or devotional songs, were penned as a way of celebrating and giving thanks to Allah for the message of Islam, as well as for the Messenger himself.
These nasheeds were a way for people to turn towards their Lord in joyful celebration, rather than stringent routine. They were also tools to spread the message of Islam in a non-confrontational way. These nasheeds were able to reach out to those who were alienated or indifferent to the religion and the Muslim community, as well as to teach children who were too young for academic study.nasheed hub
These nasheeds originating from all corners of the Muslim world – from West Africa to Malaysia, from Turkey to Great Britian – mirror their own culture but all carry a common thread: love of Allah and His Messenger.
This series will explore the different nasheeds, penned by some of the great historical Muslim figures, poets, and scholars.

 


With gratitude to The Winterspring Mawlid.


Resources for Seekers

The Lord of Forgiveness 05 – Shaykh Muhammad Abu Bakr Ba Dhib

This is part of the series presented in Ramadan 2018: “The Foremost Way of Seeking Forgiveness: Sayyid al Istighfar Explained, by Shaykh Muhammad Abu Bakr Ba-Dhib.

In this session, Shaykh Muhammad Abu Bakr Ba-Dhib concludes Imam Ahmad ibn Zayn al-Habshi’s treatise on sayyid al-istighfar (the foremost way of seeking forgiveness). He continues looking at various methods of forgiveness and their virtues, first covering those narrated from the Prophet (Allah bless him and give him peace). In addition, Imam Habshi mentions other forms of supplication and formulas the saints and scholars—including his own teacher Imam Haddad—found effective. He closes by citing the “expiation for gatherings”— a particular form of seeking forgiveness used by the Prophet. Upon request from Shaykh Faraz Rabbani, Shaykh Ba-Dhib concludes the series by mentioning his own chain of authorization to teach the text, person by person, back to the author himself.

About the Series

This is part of the series presented in Ramadan 2018: “The Foremost Way of Seeking Forgiveness: Sayyid al-Istighfar Explained”. In this five-part series, Shaykh Muhammad Abu Bakr Ba-Dhib covers a short treatise on explaining the foremost way of seeking forgiveness as has come to us from Prophet Muhammad (peace and blessings be upon him). The work, “Tiryaq al-Qulub w al-Absar fi Bayan al-Ulum allati Tadamanha Sayyid al-Istighfar” (The Healing of Hearts and Eyesight in Exposition of the Knowledges Contained in The Foremost Way of Seeking Forgiveness) is by Imam Ahmed bin Zain al-Habshi (d. 1145 AH). Text, transliteration and translation of sayyid al-istighfar can be found below. اللَّهُمَّ أَنْتَ رَبِّي لا إِلَهَ إِلا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لا يَغْفِرُ الذُّنُوبَ إِلا أَنْتَ Allahumma anta Rabbi la ilaha illa Anta Khalaqtani wa ana abduka, wa ana ‘ala ahdika wa wa’dika mastata’tu, A’udhu bika min Sharri ma sana’tu, abu’u Laka bini’matika ‘alaiya, wa Abu’u Laka bidhanbi faghfirli fainnahu la yaghfiru adhdhunuba illa anta O Allah, you are my Lord. There is no god but you. You have created me, and I am your servant—and I am upon Your covenant and promise as best I can. I seek refuge in You from the worst of what I have done. I fully admit to You Your blessings upon me, and I fully admit to You all my sins. So forgive me, for there is none to forgive sins but You.


Resources for Seekers

https://seekersguidance.org/answers/general-counsel/experience-of-seeking-knowledge/

The Lord of Forgiveness 04 – Shaykh Muhammad Abu Bakr Ba Dhib

This is part of the series presented in Ramadan 2018: “The Foremost Way of Seeking Forgiveness: Sayyid al Istighfar Explained, by Shaykh Muhammad Abu Bakr Ba-Dhib.

 

In this session, Shaykh Muhammad Abu Bakr Ba-Dhib begins to look at the conclusion of Imam Habshi’s treatise on sayyid al-istighfar (the foremost way of seeking forgiveness). He explores the key verses and hadiths on the many virtues of seeking forgiveness from Allah Most High. He explains how seeking forgiveness is a powerful means for seeking rain, children, and blessing from Allah, and how the Prophet (peace and blessings be upon him) led by example in his seeking of forgiveness. The text moves on to look at other formulas of seeking forgiveness, beginning with those in the Quran, sunna, and the prayers of previous prophets in the Quran, which, Shaykh Ba-Dhib notes, are the best methods of supplication.

About the Series

This is part of the series presented in Ramadan 2018: “The Foremost Way of Seeking Forgiveness: Sayyid al-Istighfar Explained”. In this five-part series, Shaykh Muhammad Abu Bakr Ba-Dhib covers a short treatise on explaining the foremost way of seeking forgiveness as has come to us from Prophet Muhammad (peace and blessings be upon him). The work, “Tiryaq al-Qulub w al-Absar fi Bayan al-Ulum allati Tadamanha Sayyid al-Istighfar” (The Healing of Hearts and Eyesight in Exposition of the Knowledges Contained in The Foremost Way of Seeking Forgiveness) is by Imam Ahmed bin Zain al-Habshi (d. 1145 AH). Text, transliteration and translation of sayyid al-istighfar can be found below. اللَّهُمَّ أَنْتَ رَبِّي لا إِلَهَ إِلا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لا يَغْفِرُ الذُّنُوبَ إِلا أَنْتَ Allahumma anta Rabbi la ilaha illa Anta Khalaqtani wa ana abduka, wa ana ‘ala ahdika wa wa’dika mastata’tu, A’udhu bika min Sharri ma sana’tu, abu’u Laka bini’matika ‘alaiya, wa Abu’u Laka bidhanbi faghfirli fainnahu la yaghfiru adhdhunuba illa anta O Allah, you are my Lord. There is no god but you. You have created me, and I am your servant—and I am upon Your covenant and promise as best I can. I seek refuge in You from the worst of what I have done. I fully admit to You Your blessings upon me, and I fully admit to You all my sins. So forgive me, for there is none to forgive sins but You.

Resources for Seekers

The Lord of Forgiveness 03 – Shaykh Muhammad Abu Bakr Ba Dhib

This is part of the series presented in Ramadan 2018: “The Foremost Way of Seeking Forgiveness: Sayyid al Istighfar Explained, by Shaykh Muhammad Abu Bakr Ba-Dhib.

In this segment, translated by Shaykh Yahya Rhodus, Shayk Ba-Dhib continues looking at some of the many points of knowledge found in this formula, and what makes it the best way to seek forgiveness.

He starts by looking at thankfulness and what it entails, and having gratitude for everything, even for the gift of being grateful. He examines the relationship between Islam (submission to God), Iman (faith), and Ihsan (spiritual excellence), and how faith strengthens to become certainty, the foundation of the inward virtues of this religion.

Shaykh Ba-Dhib moves on to see just what makes this dua the foremost way of seeking forgiveness, and the significance of its various segments in understanding the best way to call on Allah Most High. He concludes by explaining the purpose of this treatise and its guidance on how to reflect, and how we can apply this in our lives, particularly in our Ramadan Quran recitation.

About the Series

This is part of the series presented in Ramadan 2018: “The Foremost Way of Seeking Forgiveness: Sayyid al-Istighfar Explained”. In this five-part series, Shaykh Muhammad Abu Bakr Ba-Dhib covers a short treatise on explaining the foremost way of seeking forgiveness as has come to us from Prophet Muhammad (peace and blessings be upon him). The work, “Tiryaq al-Qulub w al-Absar fi Bayan al-Ulum allati Tadamanha Sayyid al-Istighfar” (The Healing of Hearts and Eyesight in Exposition of the Knowledges Contained in The Foremost Way of Seeking Forgiveness) is by Imam Ahmed bin Zain al-Habshi (d. 1145 AH). Text, transliteration and translation of sayyid al-istighfar can be found below. اللَّهُمَّ أَنْتَ رَبِّي لا إِلَهَ إِلا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لا يَغْفِرُ الذُّنُوبَ إِلا أَنْتَ Allahumma anta Rabbi la ilaha illa Anta Khalaqtani wa ana abduka, wa ana ‘ala ahdika wa wa’dika mastata’tu, A’udhu bika min Sharri ma sana’tu, abu’u Laka bini’matika ‘alaiya, wa Abu’u Laka bidhanbi faghfirli fainnahu la yaghfiru adhdhunuba illa anta O Allah, you are my Lord. There is no god but you. You have created me, and I am your servant—and I am upon Your covenant and promise as best I can. I seek refuge in You from the worst of what I have done. I fully admit to You Your blessings upon me, and I fully admit to You all my sins. So forgive me, for there is none to forgive sins but You.

Resources for Seekers

The Lord of Forgiveness 02 – Shaykh Muhammad Abu Bakr Ba Dhib

This is part of the series presented in Ramadan 2018: “The Foremost Way of Seeking Forgiveness: Sayyid al Istighfar Explained, by Shaykh Muhammad Abu Bakr Ba-Dhib.

In this segment, the Shaykh starts breaking down the different parts of the formula of seeking forgiveness.

The supplication begins with affirming God’s divinity, His oneness, His lordship, and our complete need and slavehood to Him. It also offers proof and knowledge of our understanding of God. For example, when we acknowledge that Allah has created us, this carries the meaning that we believe that Allah is All-Powerful, because a Creator necessarily needs to be all-Powerful. Furthermore, to believe that we are Allah’s servants, is to bring yourself into the followers of the Prophet Muhammad, Allah bless him and give his peace.

The “covenant” described in the supplication, is the one mentioned in this verse:

And when your Lord took from the children of Adam their descendants and made them testify. “Am I not your Lord?” They said, “Yes, we have testified.”  – lest you should say on the day of Resurrection, “Indeed, we were unaware.” (7:172)

The ability that is referred to, is the trait of free will that humans have. It is the trait of free will that allows us to believe in Allah, which will be rewarded in the next life, or punishment if we deny it.

Similarity, acknowledging that we are created, indicates that we believe that we will die one day. This causes us to wonder what comes after death, and to prepare for it.

About the Series

In this five-part series, Shaykh Muhammad Abu Bakr Ba-Dhib covers a short treatise on explaining the foremost way of seeking forgiveness as has come to us from Prophet Muhammad, peace and blessings be upon him. The work, Tiryaq al Qulub wa al Absar fi Bayan al Ulum allati Tadamanha Sayyid alIstighfar (The Healing of Hearts and Eyesight in Exposition of the Knowledges Contained in The Foremost Way of Seeking Forgiveness) is by Imam Ahmed bin Zain al-Habshi (d. 1145 AH).

Text, transliteration and translation of Sayyid al Istighfar can be found below.

اللَّهُمَّ أَنْتَ رَبِّي لا إِلَهَ إِلا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لا يَغْفِرُ الذُّنُوبَ إِلا أَنْتَ

Allahumma anta Rabbi la ilaha illa anta khalaqtani wa ana ʿabduka, wa ana ʿala ʿahdika wa waʿdika ma astataʿtu, aʿudhu bika min sharri ma sanaʿtu, abu’u laka bi niʿmatika ‘alayya, wa abu’u laka bi dhanbi faghfir li fa’innahu la yaghfiru ‘dh-dhunuba illa anta.

O Allah, you are my Lord. There is no god but You. You created me and I am Your servant. I am upon Your covenant and promise to the best of my ability. I seek refuge in You from any evil I have wrought. I confess to You Your blessings upon me and I confess to You my sins. So forgive me, for no one forgives sins but You.


Resources for Seekers