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Our Character: Living Faith – Habib Umar bin Hafiz

Living Faith (Lesson Two)

This article series is based on the course delivered by Ustadh Amr Hashim – Our Character.

Refining the self, improving one’s character, and beautifying one’s practice of Islam are quite daunting tasks for the average person. However, there is no need to strive on this path alone, when one can benefit from a great work that will explain all of this and more.

Our Character is a text by Habib Umar bin Hafiz. In this class, Ustadh Amr Hashim will explain and summarize this text and the practical implementation of it in one’s day-to-day life.

 

Wakefulness

Has not the time come for us to awaken from our sleep? Has the time not arrived for us to arise

from our heedless state?

It’s upon us as servants of God to realize what it means to stand beneath the banner of: “There is no deity but God” for by God, it is not mere words uttered on the tongue – rather it is a pledge between us and our Lord. 

Allah Most High tells us in the Qur’an:

“And fulfill the covenant. Surely, the covenant shall be asked about (on the Day of Reckoning).” [Qur’an, 17:34]

Meanings and Words

When you and I read a book, when we speak, when we listen to people speak around us; we don’t seek out the empty words. Rather, we seek out the meanings behind those words. When we read a book on the virtue of reflecting on the Qur’an, we don’t blankly read the words whilst ignoring the meanings, rather, we seek meanings through the means; words.

In the same way, when we remember God through our remembrance (dhikr), we should be focusing on the meanings and not just the words themselves. Words are for conveying meanings, when we say “al-hamdu lillah” (all praise is God’s), we should mean the meanings and not just say it out of habit.

The Banner of ‘No Deity except God’

The Prophet (peace and blessings be upon him) struggled earnestly for many years for the sake of conveying this very meaning; “verily there is no deity whatsoever except God,” only for his people to openly refuse to utter it! 

If it were just a simple sentence that they had to utter, they would have done so, and the matter would have reached a swift conclusion. 

However, his people realized the true extent of its meaning and the reality and visionary intent such that it became difficult for them to say and acknowledge it – even though they didn’t believe our Prophet (peace and blessings be upon him) to be a liar!

Indeed this statement means submitting and surrendering to the true One God in everything that he commanded and warned us against. 

Yes O, Muslims! Understand properly what you profess for verily in “La ilaha ila Allah,”  “there is no deity but God,” lies hidden the secret behind our strength! Lies hidden the life force of our greatness! 

Verily it is perfect freedom from any type of submission and surrender to any other than Allah, the Independent. And who else has any ability free of dependence? What a beautiful surrender is the surrender of a believer to Allah!

Allah Most High tells us in a hadith qudsi, “‘there is no deity but God’ is my fortress, so whoever says ‘there is no deity but God’ has indeed entered my fortress. And whoever enters my fortress is rendered safe from My chastisement.” 

Giving Victory in the Qur’an

“La ilaha ila Allah” – “there is no deity but God” calls us to give victory to it and to give victory to its meanings in ourselves.

Allah Most High tells us in the Qur’an:

“(They are) the ones who were expelled from their homes without any just reason, except that they say “Our Lord is Allah.” Had Allah not been repelling some people by means of some others, the monasteries, the churches, the synagogues and the mosques where Allah’s name is abundantly recited would have been demolished. Allah will definitely help those who help Him (by defending the religion prescribed by Him.) Surely Allah is Powerful, Mighty.” [Qur’an, 22:40]

“O you who believe, if you will help (the religion prescribed by) Allah, He will help you, and will stabilize your footings.” [Qur’an, 47:7]

Allah Most High tells us of the virtue in our supporting his way and religion. Of course, none of these verses (ayat) indicate God needing our help, God is exalted above all creation! How could the creator be in need of creation?

Giving Victory to Allah’s Religion

Contained within this banner is the meaning of the entirety of religion and what it entails. But we need to ponder and delve deep into understanding its meanings.

When we uphold the meanings of this banner, we give victory to the religion of Allah Most High and his Prophet (peace and blessings be upon him) and it means to give victory to the way (sunna) of the Prophet (peace and blessings be upon him).

How do we give victory to the way of the Prophet (peace and blessings be upon him)? We stand firm on his teachings and character traits and we don’t do that which contradicts the way of the Prophet (peace and blessings be upon him). This is the way of true victory.

Togetherness with the Prophet

Allah Most High tells us in the Qur’an:

“Muhammad(ﷺ) is the messenger of Allah, and those who are with him…” [Qur’an, 48:29]

How many of us are willing to give ourselves and our entireties to be of those that are described by Allah Most High in the Qur’an as “Those who are with him”? With him in this life and with him in the afterlife.

The verse (ayah) continues, “…those who are with him are firm on the disbelievers, compassionate among themselves” [Qur’an, 48:29]

“Firm in the sense that they do not compromise their beliefs and values for trivial things that will displease their beloved. The Prophet (peace and blessings be upon him) was of the most merciful of people to others.

What Have We Done in the Name of this Banner? 

When people around us are immersed in all forms of wrong, we should rally to the standard. If we are invited to places where there are sinful acts, we politely decline.

This firmness allows us to be entrenched in our standards. These standards and values enable our ability to be better human beings; these standards make us dignified, these standards ensure our honor and ultimately, they make us acceptable to our Creator and Lord, Allah. What could be better than that?

These standards and guidelines were placed by our Lord, the Wise. His telling us of what is good and bad and what is dignified and what is not supersedes all other imaginations of what is good and bad. We may not understand the wisdom, but we do know that Allah is the All-Knowing, he knows that which we don’t! He is the Creator of us and this world, how could the Creator – exalted is He, not know what is better for you and I, his creation?

Ibn Ata illah al-Sakandari (Allah have mercy on him) said, “He’s made it obligatory for you to serve him but in reality, he didn’t make anything obligatory for you except to enter his paradise.”

He’s given us these guidelines so that we know any obligation that is given to us has a reality. Its reality is his pleasure and paradise (jannah). And on the contrary, the reality of engaging in any of the prohibitions and wrongdoings is Allah’s Most High displeasure. 

We should witness this meaning whenever we stand up to pray; the reality of that prayer is paradise (jannah)! How? Because you understand that doing these obligations is the manifestation of our reward to come.

 

The Way of the Best of Creation

The way (sunnah) and character (khuluq) of the Prophet (peace and blessings be upon him) has wisdom behind it, wisdom that we may not perceive. But it is the pinnacle of truth and superiority. Its superiority is due to the fact that it came with him, the best of all creation (peace and blessings be upon him) and due to the fact that he was sent by our Lord, Allah.

We should have absolute confidence in the way of the Prophet (peace and blessings be upon him) and we should love it. To the people of Allah, there can be no affirmation or support to any word of the Prophet (peace and blessings be upon him). No amount of research changes or surprises the people of Allah – He is the pinnacle of truth.

“O you who believe, what is wrong with you that when it is said to you, “Come out in the way of Allah,” you turn heavy (and cling) to the ground. Have you become happy with the worldly life instead of the Hereafter? So, (remember that) the enjoyment of the worldly life is but trivial in (comparison with) the Hereafter.” [Qur’an, 9:38]

 

Ustadh Amr Hashim is a student of Islamic law who currently studies at Dar al-Mustafa in Tarim. He has been studying the islamic sciences full time for several years, both in Canada and now in Yemen.

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Raising a Believing Generation by Habib Umar bin Hafiz: Choosing a Spouse

Raising a Believing Generation

(Two) Making Religion the First Criteria

 By Shaykh Amin Buxton

Children are a trust (amanah) that Allah most High has gifted us with. Raising believing children is a huge challenge and every pious parent passionately prays that they will be able to do so. We are blessed to have such guidance from one of the most illuminated scholars of our time; Habib Umar bin Hafiz. We will explore insights from Habib Umar bin Hafiz on how to raise the next generation of believers.

Habib Umar bin Hafiz is a master of the science of tarbiyah – nurturing of the human soul in the pursuit of perfection. Here, he turns his attention to tarbiyah as it applies to raising the next generation of strong believers. Exploring Abdullah Nasih Ulwan’s work “Child Education in Islam”, he gives important insights and principles that any parent, carer or educator can make good use of. The journey starts with considerations to be taken before embarking on the journey of parenthood and even marriage itself.

Our faith is the most important thing that we have. It is what enables us to have the best of lives in this world and the next. It should therefore be the main concern when it comes to choosing a spouse.

(One) The Purpose and Benefits of Marriage


What is meant by religion here is that both parties have a sound understanding of Islam, a full commitment to the rulings & principles of the Sacred Law, and practically apply its noble teachings & etiquettes. This understanding of Islam is derived from the Qur’an and the Sunnah as understood by the scholars who are the heirs to this tradition. It does not come from popular culture or custom.

Furthermore, the outward semblance of religiosity is not sufficient. A man once came to Sayyiduna Umar bin al-Khattab to attest to the uprightness of his friend. Sayyiduna Umar asked him: “Are you his neighbour? Have you ever travelled with him? Have you ever been in business with him?”

The man replied in the negative to all three questions so Umar concluded: “In that case, you don’t know him.”

It is in these situations – living next door to a person, travelling with them and doing business with them – that people’s true qualities come out. People are often seen to be ‘religious’ on the basis of a few outward practices, but their character and dealings may be completely contrary to Islamic teachings. The Prophet clarified this when he said: “Allah does not look at your outward appearance or your bodies. He looks at your hearts and your actions” (Muslim).

The Messenger (peace and blessings be upon him) mentioned the things that people generally seek in a spouse: “A woman is married for four things: her wealth, her lineage, her beauty, and her religion.” Wealth, lineage and beauty are legitimate qualities to seek but they are of course temporal and limited to this life. Religion is mentioned last implying that some people make it the final and least and important consideration. Then the Prophet said: “So choose the one with religion” (Bukhari and Muslim), clarifying that this should be the deciding factor when choosing a spouse.

In another hadith, he said: “If a person whose religion and character you are satisfied with comes to you with a proposal, accept his proposal.” Here the only qualities he mentioned were religion and character. Religion could be understood to be outward practice – fulfillment of obligations and avoiding prohibitions – and character could be understood to be the inward reality of faith. When these two come together in a potential spouse the marriage will be built upon firm foundations. The Prophet went on to mention the consequences of turning down such a proposal: “If you do not, trials will afflict the earth and corruption will become widespread” (Tirmidhi). This is the sincere advice of the Prophet and we have seen the effects in societies where this advice has been ignored and where the main criteria for marriage are financial or social.

In Surat al-Qasas, the daughter of Sayyiduna Shu’ayb says to her father regarding Sayyiduna Musa: “Father, hire him: a strong, trustworthy man is the best to hire” (Qur’an, 28:26). Once he knows Musa’s qualities, Shu’ayb offers him the hand of one of his daughters in marriage. Shu’ayb’s daughter describes Musa as trustworthy or ‘amin’ in Arabic which is of course how the Prophet was known in Mecca in his youth. It was that quality that attracted the attention of Sayyidah Khadijah and led in part to their marriage.

Conversely, it has been narrated that “if a guardian marries a woman who is in his care to a corrupt man, he has cut the ties of kinship with her”. It is as if he has cut ties with her by marrying her to a man who has no taqwa. Instead of that marriage being a means of connection, it is the opposite. Instead of connecting two families to each other and connecting to God, those connections are being severed. It can have disastrous consequences not just in this life but in the next. A man told Imam Hasan al-Basri that several people had asked for his daughter’s hand in marriage and he asked him who he should choose.

Hasan said: “Marry to her someone who has taqwa: if he loves her, he will honour her and if he doesn’t, he won’t wrong her.” It is customary for the father to say to the groom just before contracting the marriage: “I am marrying my daughter to you on the basis of God’s command – to treat her well as long as you remain married and if not, to release her with excellence and kindness.” 


About the Author

Shaykh Amin Buxton was born in London. He converted to Islam in 1999 and read Arabic and Islamic Studies at SOAS, University of London. He also studied the Islamic sciences in a traditional setting in both Syria and Yemen. He has edited and translated a number of books which include Imam al-Haddad’s ‘Beneficial Counsels’ and Umar al-Khatib’s ‘Prophetic Guidance’. Since 2017 he has resided with his family in Edinburgh, Scotland. He is involved in several educational and social initiatives including New to Islam Edinburgh and Rafah International. Shaykh Amin Buxton is producing a podcast for SeekersGuidance and is one of our esteemed internal scholars.

How to Fall in Love with Allah – Habib Umar bin Hafiz

How To Fall In Love with Allah

Habib Umar bin Hafiz

In the Name of Allah, the Encompassingly Merciful, the Particularly Merciful. All praise belongs to Allah. May the best of blessings and most perfect of peace be upon our master Muhammad ibn Abdullah, and upon his followers, his companions, and all those guided by his teachings.

The following article is taken from a lesson by illuminated scholar Habib Umar bin Hafiz. Can we truly love Allah if we do not know him? A short reminder that loving Allah requires effort, knowledge, and preference of Allah over other things.

 

Love of Allah

There is no one more deserving of your love than the Most Merciful, who has created you and originated you from nothingness and bestowed upon you blessings. 

Love is the consequence of knowing. So, to the extent one knows the tremendousness and might of Allah Most High and gifts upon one, is to the extent that one will know and love one’s Lord.

A believer’s love does not become complete until they love Allah and His Messenger (peace and blessings be upon him) above else.

Say [Prophet], ‘if your fathers, sons, brothers, wives, tribes, the wealth that you acquired, the trade which you fear will decline and the dwelling you love are dearer to you than Allah and His Messenger and the struggle in His cause then wait until Allah brings about His punishment.’ Allah does not guide those who break away.

(Qur’an, 9:24)

In the above verse, Allah Most High is pointing out the corruption of those who love any of these things more than Allah and His Messenger. 

One must love those beloved to Allah and the most deserving of this love is the greatest of Allah’s creation His beloved Prophet Muhammad (peace and blessings be upon him) and the reality of this love cannot be expressed nor encompassed.

For the person in love with things other than Allah Most High has many expressions, states. One gets enraptured, taken and does wondrous things in expressing their love for creation and love takes one’s emotions, feelings, and thoughts.

Even so, there are some who choose to worship besides Allah as rivals to Him, loving them with love due only to Allah, but those who believe are more intense in their love of Allah.

(Qur’an, 2:165)

But those who believe are more intense in their love for Allah. To the extent of faith and knowing [Allah], is one’s love. For faith is connected to knowing [Allah]. To the extent that one’s faith increases when one’s knowledge increases.

 

To Know Allah

Knowing Allah Most High is acquired through proper reflection and contemplation on the speech of Allah and His Messenger. From sincerely directing oneself to Him and standing at the door of His Bounty and Grace through what He has ordained of acts of worship and by reflecting on the tremendousness of His Names and Attributes, Mighty and Majestic.

And reflecting on His creation and His fashioning, exalting thereby their Originator and Unique Creator. So if one’s reflection becomes good and its horizons expand, then one’s knowledge of Allah increases, and it is necessarily entailed by increasing in the knowledge of Allah to increase in love of Him.

By expanding one’s knowledge of Allah, one’s love becomes more expansive and stronger until Allah and His Messenger become more beloved to one than all else. 

As one’s love increases, one’s remembrance increases. For if one loves something, they make much mention of it and through much remembrance, one’s intimacy with the one remembered increases. 

So, remember me, I will remember you, and be thankful to me and do not disbelieve.

(Qur’an, 2:152)

 

Sign of Love

And the sign of love is preferring Allah. Preferring Allah and His command over all other commands and above all the desires of the self, and overall the wishes and inclinations of one’s caprice and desires. That is the sign of one’s love. Becoming deeply engaged in one’s remembrance is also a sure sign of love.

It is mentioned that one of the Prophets (peace and blessings be upon them all) asked His lord, “Give me a sign [to indicate] those whom You love, so that I love them, and those you don’t love, so that I don’t love them.” Allah Most High said, “If you see a servant loving my remembrance then know that I have been witness that I love them. And when you see a servant who does not remember me then know that I have not proclaimed it, and I do not love them.”

Allah Most High gives worldly matters to those He loves and those He doesn’t, but He only gives religion to those He loves. Truly the servant’s love for Allah is their honor, rank, dignity, and the means for their eternal felicity in this life and in the next.

So let us become attached to the love of Allah and let us be under the realities of Allah’s words: “and those who believe are more intense in their love of Allah.” And let us increase in love for Allah and His Messenger through fasting, standing in prayer, and all other acts of worship. For, as knowledge of Allah increases, love increases.

O Allah, free our hearts from being attached to other than You, and make us from people whom You love and who loves You.

 

 

About the Author

Habib Umar bin Hafiz is an Yemeni Sunni Islamic scholar, teacher, founder, and the dean of Dar al-Mustafa Islamic seminary. He is also a member of the Supreme Advisory Council for the Tabah Foundation in Abu Dhabi.

Habib Umar bin Hafiz was born on 27 May 1963 in Tarim, Yemen, and raised in a household that possessed a tradition and lineage of Islamic scholarship and righteousness by his father. His father was Muhammad bin Salim bin Hafiz, a Habib and mufti of Tarim, a pious caller to Islam, scholar, and a martyr of the communist uprising. He is a Sayyid (a descendant of the Islamic Prophet), through his grandson Hussein ibn Ali.

Prayer on the Fifteenth Night of Shaban – Muwasala

* Courtesy of Muwasala.org

It is the practice of many of the pious people of the Ummah to recite Surah Ya Sin three times on the 15th night of Sha`ban.

The first time they read it with the intention of being blessed with a long life spent in obedience to Allah, the second time with the intention that calamities are diverted and the third time with the intention of not being in need of people and being blessed with a good ending.

After each reading of Surah Ya Sin they read the following supplication:

بسم الله الرحمن الرحيم

الحمد لله رب العالمين

اللهم صل على سيدنا محمد و آله و صحبه و سلم

اللهم يا ذا المَنِّ ولا يُمَنُّ عَلَيْهِ يا ذا الجَلالِ والإكْرام ياذا الطَوْلِ والإنْعام لا إلهَ إلا أَنْتَ ظَهْرَ اللاَّجِينَ وجَارَ المُسْتَجِيرينَ وأَمَانَ الخائِفِينَ

اللهم إِنْ كُنْتَ كَتَبْتَنَا عِنْدَكَ أَشْقِياءَ أَوْ مَحْرومينَ أَوْ مَطْرودِينَ أَوْ مُقَتَّراً عَلَيْنَا في الرِّزْقِ فَامْحُ اللهم بِفَضْلِكَ شِقَاوَتَنا وحِرْمَانَنا وطَرْدَنا

وإِقْتَارَ أَرْزَاقَنَا وأَثْبِتْنَا عِنْدَكَ في أُمِّ الكِتابِ سُعَداءَ مَرْزوقينَ مُوَفَّقِينَ لِلْخَيْراتِ

فَإِنَّكَ قُلْتَ وقَوْلُكَ الحَقُّ في كِتابِكَ المُنْزَل على لِسَانِ نَبِيِّكَ المُرْسَل (يَمْحُو اللهُ ما يَشَاءُ وَيُثْبِتُ وعِنْدَهُ أُمُّ الكِتَابِ)

إلهَي بِالتَّجَلِّي الأَعْظَمِ في لَيْلَةِ النِّصْفِ مِنْ شَعَبانَ المُكَرَّمِ الَّتي يُفْرَقُ فِيها كُلُّ أَمْرٍ حَكِيمٍ وَيُبْرَمُ نَسَأَلُكَ أَنْ تَكْشِفَ عَنَّا مِنَ البَلاءِ ما نَعْلَمُ

وما لا نَعْلَمُ وما أَنْتَ بِهِ أَعْلَمُ إِنَّكَ أَنْتَ الأَعَزُّ الأَكْرَمُ

وصلى الله على سيدنا محمد وعلى آله وصحبه وسلم

Translation:

In the Name of Allah, the Most Merciful, the Compassionate.All praise is due to Allah Lord of the Worlds.

O Allah, bestow peace and blessings upon our Master Muhammad and upon his Family and Companions.

O Allah, the Bestower of favours. No one has favour over You. O Possessor of Majesty and Nobility, the One Who constantly bestows His bounties. There is no god but You, the One who grants safety and refuge to those that seek it and to those in fear.

O Allah, if You have recorded us as being wretched, deprived, cast out or if You have recorded that our provision be restricted then erase this by Your bounty. Instead record us in “the Mother of the Book” as being felicitous, as having plentiful provision and grant us the ability to do good works. Truly You have said, and Your word is true, in Your revealed Book, on the tongue of Your Prophet: Allah erases and confirms what He wishes and with Him is the Mother of the Book.1

O Allah, through Your most mighty manifestation on the fifteenth night of Sha`ban the Ennobled, in which every decreed affair becomes distinct and unchangeable, we ask You to remove all tribulations, those that we know and those that we do not know and those about which You know more, truly You are the Most Mighty, the Most Generous.

O Allah, bestow peace and blessings upon our Master Muhammad and upon his Family and Companions.

Resources for Seekers:
The Fifteenth Night of Shaban – Muwasala
Merits of Sha’ban – Muwasala
The Blessings of the Night of Mid-Sha’ban | Nur Sacred Sciences
It is Recommended to Perform Extra Worship on the Night of the 15th of Sha’ban?

Getting the Most Out of Rajab – Habib Umar

There are a number of ways to get the most out of Rajab. Some of the most important are as follows:

1. Seeking forgiveness in abundance and making sincere repentance;
2. Making a sincere resolve to seek to approach Allah through performing acts of obedience and avoiding acts of disobedience;
3. Assessing your state, rectifying it and striving to follow the Prophet ﷺ in all that you do;
4. Improving your performance of the prayer by making sure that you implement the sunnahs pertaining to the prayer and pray with presence of heart. Also strive to pray in congregation in the first row without missing the opening takbir;
5. Improving your relationship with the Qur’an by increasing the amount you read and reflect upon daily and seeking to act upon it;
6. Being consistent in reading your adhkar in the morning and evening, after the prayer and in your varying states (such as eating, entering the house and preparing for sleep);
7. Improving your interaction with your family, friends, relatives, neighbors and with Allah’s slaves in general and the elect of His slaves specifically;
8. Fasting whatever days you are able to, especially Monday and Thursday and the White Days (13th, 14th and 15th days of the month);
9. Giving a portion of charity and doing what you can to help those in need and treating them kindly;
10. Worshiping Allah in these nights, especially in the last portion of the night. Improve your state at this time so as to enter into those who Allah praises in the Qur’an: Those who spend their wealth (in charity) and seek forgiveness in the last portion of the night.

Allow Your Emotions to Be Elevated – Habib Umar

Sayyidi Habib Umar bin Hafiz (may Allah protect him and benefit us by him) calls us to allow our emotions to be elevated in order for us to taste the sweetness of faith and to be with Allah’s Beloved ﷺ

The Prophets, their Families and Companions and the angels are all party to intense feelings and emotions – emotions which are extremely lofty, noble, pure, divine, majestic and precious. These emotions constitute their connection to the Knower of all that is concealed, their love for Him and their seeking and receiving love from Him. They include complete submission to Him and love for His sake in order to receive His love. All the angels experience these emotions from the greatest of them down to the least of them, as do the Prophets and Messengers and their Families and Companions and followers and their leader and imam, Muhammad ﷺ.

But whatever love they have for each other for Allah’s sake cannot be compared to the love contained in the heart of the Beloved, the Chosen One. There is only one reason for this: that he is the one who knows Allah better than all of them. Since he knows Allah best, his love for Allah is more intense than all those who love for Allah’s sake. This is why Allah says: the Prophet is more caring towards the believers than they are to their own selves (al-Ahzab, 33:6).

Allah describes him as being extremely perturbed by the hardships you suffer, as being absolutely concerned for your welfare: a Messenger has come to you; grievous to him is your suffering; immensely concerned is he for you.. (al-Tawbah, 9:128) What is this verse telling us? It is saying look at your feelings towards My Beloved. Do you love anyone more than him? No one can be compared to him regarding the care and concern he has for this Ummah in this life and even after he passed from this life: “My life is best for you and my death is best for you.” How? In his life he showed people the path when things happened to them. After his death he said: “Your actions are displayed to me. I praise Allah for any good I find, and if I find other than that, I seek Allah’s forgiveness for you.” He did not say “if I find evil”. Out of his compassion he chose not to attribute evil to us. Instead he said: “If I find other than that..

You are being invited to allow your feelings and emotions to be elevated. Iblis and his forces are competing in this. They want to control our emotions so that we venerate things and people who should not be venerated; so that we love people who are not beloved to Allah and so that we commemorate things which have no value in the sight of Allah and His Messenger.

The Prophet told us that with our emotions we will taste the sweetness of faith. We will taste that sweetness when Allah and His Messenger are more beloved to us than everything else.. Everything else, including Paradise. Had Paradise been more beloved to them, then Thawban would not have cried and neither would some of the other Companions. Paradise with its everlasting bliss was not more beloved to them than seeing the Prophet! They were unable to bear the thought of not seeing him!

Allah knew their sincerity and gave them the good tidings of being with the one they loved: Whoever obeys Allah and the Messenger will be with those who Allah has blessed: the Prophets, the Siddiqun, martyrs and the pious – and what blessed company that is! This is purely from the bounty of Allah (al-Nisa, 4:69).

If you read this verse, you notice He did not mention Paradise or any of its pleasures. All He mentions is being with.. This is the highest pleasure of Paradise. These are the loftiest emotions that can be experienced.

The Best of Creation clarified things when he said: “None of you believe until I am more beloved to that person than his children, his parents and all people.” We ask Allah to bear witness to our joy at your Prophet and all that he taught. Allow us to live our lives with these noble feelings and emotions so that we meet You in the best of states.

* Courtesy of Muwasala

The Scholar Who Worked as a Waiter – Habib Umar

* Courtesy of Muwasala

One of our teachers was Habib Muhammad bin Alawi al-Attas, a scholar and a true worshipper. He was known as ‘al-Zabidi’ because he spent some years studying with the scholars of Zabid (once a great centre of knowledge in Yemen). During his time there he chose to work as a waiter in a restaurant, not because he needed the money, but in order to refine his lower self (nafs): running round taking people’s orders, bring this, do this..

We visited him in his home in Huraydah at the end of his life with a group of scholars: among them Habib Mashhur bin Hafiz, Habib Umar bin Alawi al-Kaf, Habib Abdullah bin Muhammad bin Shihab and Habib Salim al-Shatiri.

He said:

“Last night someone saw the Prophet ﷺ in this very room.”

May Allah have mercy upon him – a scholar who knew the importance of refining the nafs.

– Habib Umar bin Hafiz (may Allah protect him and benefit us by him) during his commentary on the Ihya Ulum al-Din, Dar al-Mustafa, 28th Dhu’l-Qa’dah 1440.


 

Making the Most of Ramadan: FREE Course by SeekersGuidance

Looking for a spiritually-uplifting way to prepare for Ramadan? One of our students provides an overview of our dynamic On-Demand course, Making the Most of Ramadan.

Ramadan is the month of the year that every Muslim is longing for. Time for a good clean-up, new resolutions, and reconnection with Allah. How many times you have told yourself at the start of the blessed month that this one will be better but before you realise it, you are already in the last ten days, wishing you did more?

SeekersGuidance has introduced an amazing On-Demand course called Making the Most of Ramadan as a short, effective and transformative way to not let another Ramadan go to waste.

Course Details

This course is composed of 24 short lectures and reminders given by a broad range of scholars and teachers the likes of  Habib Umar ibn Hafiz, Habib Kadhim As-Saqqaf, Shaykh Ahmed Saad Al-Azhari, Shaykh Faraz Rabbani, Shaykh Yahya Rhodus and many more.

This course is part of the On-Demand Course platform, which means no registration needed, and no deadlines or assignments. Just enter your email and you will be given immediate access. 

In this series of courses you will learn the main aspects of fasting such as its virtues such as taqwa, sincerity, connection with the Quran, patience and nearness to Allah. You will learn about the ruling related to fasting that are often underestimated my many Muslims as well as contemporary issues looked at by our scholars.

You will learn about the the deep spiritual approach of Ramadan, and the effect of fasting on your soul. You’ll learn how to fall in love with Allah, what was the Prophet’s fast was like, the Abrahamic roots of fasting and so much more.

Our Purpose on Earth

As Muslims, we know that we will be asked about our choices. and that Allah created us for a purpose. That purpose is to worship Him as He says in His book:

{ وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ }

And I did not create the jinn and mankind except to worship Me. (Surah al-Dhariyat 51:56)

Therefore, when you reflect on the meaning of your presence on earth, you can quickly relate to how important worshipping Allah is and how much knowledge can help you in improving your relationship with Allah through improving how you are worshipping Him.

 Don’t let this opportunity run you by! Join the wave of the lovers and gain closeness to Allah.

Click here to access the courses.


 

 

Surviving Ramadan: How to Make the Most of Your Days & Nights

With Ramadan just a few days away, watch this recorded seminar to learn some tips and lessons on how to prepare, receive and make the most of Ramadan. This seminar will include talks from Shaykh Faraz Rabbani, Ustadha Shireen Ahmed, Ustadh Amjad Tarsin, Dr. Umar Faruq Abd Allah , Habib Umar bin Hafiz , and Habib Kadhim as-Saqqaf.

 

 

Seven Muslim Scholars on How to Survive Ramadan and Make The Most of It

The blessed month is upon us but are you dreading the long days without food or drink and the sleep disruption? You’re not alone. This timely seminar has loads of tips and lessons on how to prepare, receive and make the most of Ramadan.

Talks by Ustadha Shireen Ahmed, Ustadh Amjad Tarsin, Dr. Umar Faruq Abd Allah, Habib Umar bin Hafiz, Habib Kadhim as-Saqqaf and Habib Mohammed Al-Saggaf

Ustadh Amjad Tarsin

Habib Umar bin Hafiz

Habib Kadhim as-Saqqaf

Ustadh Amjad Tarsin

Dr. Umar Faruq Abd Allah

Ustadha Shireen Ahmed

Imam Zaid Shakir

Habib Mohammed Al-Saggaf

Ustadh Amjad Tarsin (Q&A)

 

Cover photo by yeowatzup.