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Acquisition of the Clear Light: Part 1

This is the first part of a series of translations of Habib Umar’s work, Qabs al-Nur al-Mubin, an abridgment of Imam al-Ghazali’s Ihya Ulum al-Din.

In the Name of God, the Gracious, the Most Merciful

Praise is due to God, who is all aware about the subtleties of the souls, who is all knowing about the secrets of the hearts. May His Peace and Blessings be upon the master of the messengers, the unifier of the religion and upon his pleasant and pure household.

To proceed, the honor and virtue of a human being is in relation to his inclination towards knowledge about Allah Most High which is that which renders him beautiful, complete and honorable in this world, and is a means of preparation and provision for the Hereafter.

This aforementioned inclination towards knowledge takes place in one’s heart, as the heart is the knower of Allah Most High, that which causes proximity to Allah Most High, serves Allah Most High, strives towards Allah Most High, is the recipient of the manifestations from Allah Most High and the limbs are but followers, helpers, and tools.

The heart, soul, spirit and intellect are synonymous in meaning which is a subtle spiritual substance divinely governed. It is the very essence of a human being and the point of perception for the Gnostics among them. So this subtle, knowledgeable and gnostic substance of a human being is at times referred to as a heart, spirit, intellect, or soul.

At times, the heart is referred to as a piece of flesh like a pine-cone in form, positioned at the left hand side of the chest which is the same heart present in animals and it is from the visible material world.

The soul is sometimes referred to as the container of a human being’s capacity of anger and desire. At times, the soul is referred to as a light body originating from the heart’s cavity, which disperses by means of arteries to the rest of the body.

The intellect is sometimes referred to as the means to knowledge of the true reality, and if what is meant is the comprehension of sciences, then this is the heart, and at times all four of these words share this meaning.

Soldiers of the Heart

The heart has three types of soldiers.

Firstly: a type that is dispatched towards obtaining that which is beneficial and appropriate, such as a desire or a protection from that which is harmful and incompatible, such as anger. His dispatching is referred to as will.

Secondly: That which causes the movement of the limbs towards the obtaining of these objectives which is referred to as capability.

Thirdly: That which perceives and comprehends things similar to the role of spies. This is the power of sight, hearing, smelling, taste and touch which is referred to as knowledge and perception.

Explanation of the Distinct Characteristics of the Human Heart

What distinguishes the heart of a human being, resulting in his great honor and his worthiness of attaining proximity to Allah Most High, is knowledge and will.

As for knowledge: It is knowledge pertaining to affairs of this life, the Hereafter, and intellectual realties. These things surpass the senses and no other animals partake in them.

As for will: If, through the medium of intellect, the end result and rectification of something becomes known, it brings about a strong inclination within one’s self towards that which is beneficial, its respective practical means and yearning towards it, which is neither similar to the desire’s yearning nor the will of animals. In fact, it is opposed to desire, as at times desire could shun a surgical operation whilst the intellect yearns for it.

So the heart of a human being is distinct in terms of its knowledge and will which differentiate it from the rest of the animals, in fact, even from the youth at its prime stage of its natural disposition, as this only takes place once puberty has been reached and one thereafter attain theses sciences through two stages:

Firstly: One’s heart must contain the core and fundamental knowledge, that is the science of the impossibility of impossible things and the possibility of outwardly possible things [logic], without which the speculative sciences are not attainable. However, their proximity is possible. This is like unto someone who, as far as the art of writing is concerned, only knows the inkwell, the pen, and the alphabet. He has gained proximity to the art of writing but has not attained it.

Secondly: To acquire knowledge through experience and contemplation, which is like a storage tool which one refers back to whenever one desires.

The people of this stage have innumerable ranks, surpassing one another in relation to the larger or lesser amount of knowledge, the honor and baseness of such knowledge, the method of attaining it, as some hearts receive it through divine revelation, and others through learning and acquiring it rapidly and slowly, so therefore the ranks of advancement are innumerable and the furthest of such ranks is that of the Prophet to whom most, if not all realities become manifest without effort or difficulty, in fact, through divine manifestation in the shortest possible amount of time.

The most honorable type of knowledge is knowledge of Allah Most High, His Qualities, His Actions, as by it, a human being is rendered complete and this completion results in his felicity and suitability for the Splendored and Perfect Companionship. The body is a vehicle for the soul, the soul is the location of one’s knowledge, and knowledge is a human being’s objective and distinct quality which is the very reason of one’s creation.

A human being is ranked between the animals and angels in that his nourishment and reproduction is like a plant’s, his senses and movement is like an animal’s, and his features and extension is like an engraved picture on the wall. What distinguishes him is his knowledge of the realities of things.

Whoever uses all of his limbs and strength whilst depending on this for attainment of knowledge and work, is similar to the angels and as for the one who directs his concerns to the pursuit of bodily pleasures, eating just as the grazing livestock eat, has as a result, declined to the lowest of animals.

It is possible to use every single limb as a means of arrival to Allah Most High. The one who uses them in this way attains success, however, the one who deviates from this, is lost and is unsuccessful.

A summary of felicity is for one to make his meeting of his Lord his objective, the Hereafter his place of settlement, this life as his temporary settlement, his body as a vehicle and his limbs as helpers.

Ali, Allah ennoble his countenance, described the hearts by saying: “Verily Allah Most High has vessels upon His land and they are the hearts and the most beloved of these to Him, are the most soft, pure and solid, thereafter he explained this by saying: The most solid in terms of religion, the purest in terms of certainty, and the softest towards brothers, which is an indication to Allah Most High saying: ‘Severe against disbelievers, and merciful among themselves,’ (Sura al-Fath 48:29) and His saying: ‘The similitude of His light is a niche in which there is a lamp.’” (Sura al-Nur 24:35)

Ubay ibn K’ab, Allah be pleased with him, said: “What is meant is, the similitude of the light and the heart of the believer. He Most High further says: ‘Or is like the depths of darkness in a vast deep ocean.’” (Sura al-Nur 24:40) which is the similitude of the heart of a hypocrite.

Zayd ibn Aslam, Allah be pleased with him, said about His saying: “In a preserved tablet” that this is the heart of a believer.

Sahl stated: “The similitude of the heart and the chest is like that of the Throne and the Chair. These are likenesses of the heart.”

 


This is part one of a translation of al-Habib Umar bin Hafiz’s abridgment of Ihya Ulum al-Din by Imam al-Ghazali entitled Acquisition of the Clear Light, not only provides the reader with a concise understanding of the Ihya but also serves as clear guideline to the main themes and focal points within the actual book.

Translator: Abdullah Salih, converted to Islam in 2003 and thereafter, embarked on a journey of seeking knowledge in the Valleys of Hadramouth in the beautiful city of Tarim. He was fortunate enough to sit in the company of Habib Umar, where he studied under him various sciences such as, but not limited to, some of the original works of Ihya as well that of the abridgment. He now resides in Namibia with his family and is engaged in Dawah activities locally as well as internationally.


 

The Crucial Status of Fatwa in Islam and Its Impact – Habib Umar

Habib Umar bin Hafez recently addressed the Jordanian General Ifta’ Department on the status of fatwas in Islam and the grave responsibility of the scholars who issue them.

 

The Weight of Giving Religious Verdicts

The Habib began by reminding everyone of the tremendous role that the mufti plays in that he is standing before Allah and His slaves; he conveys to them what they need to do, and how they should view Allah and His commands; their reverence and fear and general attitude is dependent upon his; and their confusion, mistrust, carelessness, and disobedience ultimately comes back to the the mufti not taking his task seriously and not revering the religion as it deserves to be revered.

Extreme Precaution Regarding Accuracy

In light of this, the Habib mentioned various well-known accounts of the precaution taken by the early Muslims when giving fatwa, such as actually shaking while giving the answer for fear and awe, such as wishing that others would answer the question first, and passing the onus of answering until it came back to the same original mufti. And he reminded the attendees of the principle that the fastest person to answer a question is the fastest to enter the Hell-Fire.

Modern Abuses of Religious Verdicts

He then went on to mention the harm modern abuses of fatwa are having on the Muslim world. He mentioned that at the end of the day, extremist tendencies can only come from fatawa: there is a lot of hype and zeal, but people only practice extremist activity when fueled by some kind of knowledge-based authority. This is also the case with super-lenient or down-right incredulous fatwas that make a laughingstock of Allah’s religion.

Mutual Tolerance

The Habib emphasized the  fact that when different scholars do not tolerate one another, and when fatwas are used for political or other agendas, the masses see Islam as source of conflict and animosity, and not solution to their problems. These leads all too naturally to doubt about the very fundamentals of the religion and a serious look at atheism as a realistic alternative.

What the Youth Need

Returning to the role that the attitude and conduct of Muslim scholars has on the average Muslim, the Habib stressed the need for the youth to have something to look up to. He said that they don’t feel like the scholars are really concerned and worried about the the religion, so they either turn away from it, or turn to more military and political forms of Islam, that are not rooted in solid traditional scholarship.

Orthodoxy

The Four Madhhabs, the Habib mentioned, were the bastions of Islamic Law, their rules, and deeper, far-reaching principles being the way that Allah has preserved Sunni Islam. Although they are not the exclusive representations of Sunni praxis, no other traditions have been granted such time- and divinely-honored reception and development. Their sophistication is such that all modern issues, however seemingly complex they may be, and can be solved by returning to their legal principles and maxims.

From Spiritual to Societal Change

The current weakness of Islam, and the general lack of religiously, rests very much the shoulders of Muslim scholars. The Habib repeated the point that if scholars showed more concern, sincerity, and seriousness, Allah would return the religion to its strength. He quoted the words of the Qur’an, “And We made them leaders guidance by Our command because they showed fortitude,” (Sura al-Sajda 32: 24), reiterating the great responsibility that rests upon them that must be taken with all due seriousness.

Keeping Silent

Part of this seriousness is knowing what to say, when, and how. Not everything should be spoken about before everyone. The Habib gave the example of Umar ibn al-Khattab delaying certain discussions raised among the masses while he was on Hajj, to deal with them clearly in a controlled way back in Medina. There are no hidden secrets in Islam, but at the same time, not everyone can contextualize everything that they hear or read. This requires that the mufti gives his questioner what they need to know, and not what they do not need to know.

Taking One’s Time

In fulfilling his duty as a spokesman for Allah, the mufti must also be very careful that he is indeed giving the right answer. (Haste, as mentioned before, is not the way with matters of halal and haram.) Imam Abu Hanifa once said that were it not for fear of the religion being lost, he wouldn’t have answered a single question. Imam Malik was famous for frequently saying that he didn’t know the answer to a particular question, as were Sufyan ibn Uyayna and Imam Ahmad, despite the fact that they knew the answer very well. This was all out of fear of making mistakes, or saying the wrong thing at the wrong time.

The Habib also mentioned that Umar ibn al-Khattab used to be very careful to seek the advice and insight of others, and not just say whatever he first thought of. Having fatwa councils discuss tricky issues in depth is one way this can be done. Another is to rely on authorities and living experts who truly understand the Sacred Law.

Exercising Freedom of Speech

The addresses being in the Hashemite Kingdom of Jordan — a country that enjoys moderate leadership and freedom of religion — the Habib encouraged the muftis to work with might and main to teach the religion as it is, by way of thanking Allah for the blessing of freedom of speech, a blessing that many other Muslim countries do not enjoy, and many of his own teachers did not enjoy. Sincerity and effort is what they needed, and this is what is required to bring about a change.

 

 


This article is a summary of a talk given by Habib Umar bin Hafez on 16 January 2019/ 10 Jumada al-Ula 1440, in the Jordanian General Ifta’ Department. The notes were written by Ustadh Farid Dingle.


Sufism: Its Essence & the Traits of its People: Book by Habib Umar

What is Sufism? This new treatise by Habib Umar ibn Hafiz and translated into English by Ustadh Amjad Tarsin, covers the principles of Sufism and the characteristics of those who follow it.

What is Sufism?

This book seeks to clarify the meaning behind this often-misunderstood term. Sufism, or tasawwuf as it is known in the original Arabic, is the science of purifying the heart for the purpose of reaching Allah. This is done by acting with ihsan, or excellence, in every situation, and following the sunna of the Prophet Muhammad, Allah bless him and give him peace.

A true Sufi is someone who has reached the station of ayn al-yaqin, or the witnessing of certainty, which usually comes after many years of hard work. The people who try their best, but have not yet reached, are really quasi-Sufis, or mutasawif. As for the people who love them, but are not actively trying to progress spiritually, are attempting to resemble Sufis.

The Traits of Sufis

There are many people all over the world, who claim to be Sufis. Habib Umar outlines the ten traits that must be followed by anyone who claims to be a Sufi. These traits are universal to the various spiritual paths.

  1. Knowledge of the Qur’an and the Sunna: This forms the very foundation of the Sufism, and any actions that contradict the basics of Islam, are not from Sufism. This also means that the Sufis strive to follow the  sunna with utmost excellence. In fact, the isnad (chains of transmission) of all the major works of Qur’an, hadith, tafsir (Qur’anic exegesis), fiqh (jurisprudence) were passed down through the people of Sufism. Therefore, everyone today who is qualified to teach any of these sciences, has Sufis in their chain of transmission.
  2. Concern with perfecting the heart for the sake of Allah: Since Allah looks towards our heart, not our outward forms, Sufis prioritise working on their hearts to attain ihsan. Sufism is not about singing, clapping, or wearing specific clothing. Rather, it’s about removing everything besides Allah from the heart.
  3. Sincerity. Sufis should be extremely meticulous in analysing their actions, making sure that they are solely for the sake of Allah, and shy away from praise and recognition.
  4. Trueness: This entails doing everything possible to do a deed for the sake of Allah alone, with no pride or ostentation. This also means being humble enough to accept advice from everyone, and not to mind if others turn away.
  5. Humility of the heart: There are countless verses, hadith and stories which emphasise the centrality of humility. A Sufi does not raise themselves above others, or believe that they are better than anyone else, preferring instead to carry themselves with humility.
  6. Recognising the people of honor, and eliminating envy: By showing honor to people who posses it, they strive to give everyone their rights, and not have envy towards anyone.
  7. Remembering Allah abundantly: Sufis strive to make dhikr and remember Allah, with presence of heart, as much as possible.
  8. Conveying with excellence and eliminating discourteous argumentation: They strive for excellence by avoiding arguments unless absolutely necessary. If an issue arises, they clarify it in the best manner.
  9. Responding to evil with goodness, and having concern: A Sufi has utmost concern for others, and does their best to strive for their wellbeing. They forgive those who wrong them and respond to any evil they face with goodness.
  10. Love of Allah, preferring Him over all else: In their daily life, they consider Allah more important than everything, and strive to attain his love.

Sufism: Its Essence & the Traits of its People, is published by Dar al-Turath Islami. If you would like to learn more, consider enrolling in our On-Demand course The Path of Spiritual Excellence.


Shaykh Faraz Rabbani Announces Launch of SeekersGuidance Arabiyya

Alhamdulillah, through your support and the diligent work of our entire SeekersGuidance Global team, we are launching our online portal in the Arabic language.

SeekersHub Arabiyya

While we refer to it internally as “SeekersGuidance Arabiyya,” its formal name is Al Ma‘had Nur al Huda al ‘Alami li’l Ulum al Shar‘iyya.

SeekersGuidance Arabiyya: Online Courses, On-Demand Courses, Podcasts, Guidance Blog, and more!

SeekersGuidance Arabiyya

The full services of SeekersGuidance will also be offered in the Arabic language, including:

    1. (a) full online courses (launching with 13, in a range of subjects—Arabic grammar, Islamic beliefs, logic, Islamic law, and more);

 

    1. (b) on-demand courses (launching with ten);

 

    1. (c) podcasts with a range of scholars;

 

    (d) daily blog of knowledge and guidance from some of the top living Islamic scholars.

Featuring Some of the Top Living Islamic Scholars

Arabiyya05 scholars

Alhamdulillah, some of the top Islamic scholars from around the Muslim world are participating in SeekersGuidance Arabiyya, including:

    1. (1) Habib Umar bin Hafiz (Tarim, Yemen)

 

    1. (2) Shaykh Abd al Karim Tattan (Syria/UAE)

 

    1. (3) Shaykh Akram Abd al Wahhab (Mosul, Iraq)

 

    1. (4) Shaykh Hassan al Hindi (Damascus, Syria)

 

    1. (5) Shaykh Ali Hani (Amman, Jordan)

 

    1. (6) Dr Essam Eido (Syria; USA)

 

    1. (7) Shaykh Muhammad Abu Bakr Ba-Dhib (Shibam, Yemen; Toronto, Canada)

 

    1. (8) Habib Hussein al Saqqaf (UAE)

 

    1. (9) Shaykh Muhammad Awwama (Syria; Turkey)

 

    (10) Habib Muhammad al Saqqaf (Saudi)

… and many more, Insha Allah.

Arabiyya04 Scholars

Making This Knowledge and Guidance Available in English

It is our plan to offer much of this incredible content in English, as well, as part of growing SeekersGuidance Global into a truly “Global Islamic Seminary.”

Please pray for the success of the SeekersGuidance Arabiyya project, launching very soon Insha Allah.

And Allah is the giver of success and facilitation.

Wassalam,

Faraz Rabbani

PS: Check out the SeekersGuidance Global Impact Report.


Some of the Proper Manners of Service (khidma) Ones Teachers—and in All Religious Activism – Habib Umar bin Hafiz

Some of the Proper Manners of Service (khidma) Ones Teachers—and in All Religious Activism

Muwasala—an excellent resource for reliable Islamic guidance—share the following response from Habib Umar bin Hafiz:

What are some of the etiquettes of service (khidma)? [Muwasala]

[The Intention in Serving]

Any type of service, whether it be service of a shaykh or anyone else, should be conducted with the intention of purifying the soul by means of the benefit that comes about through it

[All Benefit Is Service]

Being a cause of any kind of benefit is in fact a type of service.

[The Reality of Service]

Assisting the shaykh in implementing his objectives or assisting anyone in implementing any objective which is valid in the Shariah is a type of service.

[What Service is Most Spiritually Beneficial?]

Any action which requires humility is more beneficial for the soul, such as cleaning, washing and cooking. An important etiquette is to keep the private affairs of the shaykh or anyone else being served secret.

[Sincerely Seeking The Pleasure of Allah in Serving is the Key]

The person serving should have sincerity at all times and should believe that he benefits himself through his service and not that he is doing a favour to those he is serving.

Muwasala is an online repository for the scholarly teachings of the blessed tradition of Ḥaḍramawt. The word muwasala simultaneously means “connection” and “continuity.” These two words explain the underlying purpose of this website: to open the doors for seekers to benefit from one of the great scholarly traditions of the Ummah, firstly by establishing a connection to its teachings, and secondly by embarking upon a continual path of study.

More from SeekersGuidance

Playing with your Children

Habib ‘Umar bin Hafiz’s advice on duas to read during pregnancy and labour

The Radiant Intentions of the Pious

Duas for Protection for Muslim Women In Danger of Harassment – Habib Umar

Habib Umar bin Hafiz, may Allah protect him and benefit us by him, was recently asked “Some sisters fear being harassed if they wear the hijab in public in the current climate. What should they do?”

He answered by saying that they should recite the following whenever they leave the house:

1. The Prophetic prayer:

بِاسمِ اللهِ آمَنْتُ بِاللهِ تَوَكَّلْتُ عَلَى اللهِ ولا حَوْلَ ولا قُوَّةَ إِلا بِاللهِ العَلِيِّ العَظِيم
Transliteration: Bismillah, amantu billah, tawakkaltu al’Allah, wa la hawla wa la quwwata illa billahi’l-`aliyyi’l-`azim Translation: In the name of Allah, I place my trust and reliance in Allah. There is no strength or power save by Allah

2. Ayat al-Kursi

اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ۚ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ ۚ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ
Transliteration:  Allahu la ilaha illahuwa alhayyu alqayyoomu la ta/khuthuhusinatun wala nawmun lahu ma fee assamawati wama fee al-ardi man tha allathee yashfaAAu AAindahu illa bi-ithnihi yaAAlamu mabayna aydeehim wama khalfahum wala yuheetoonabishay-in min AAilmihi illa bima shaawasiAAa kursiyyuhu assamawati wal-ardawala yaooduhu hifthuhumawahuwa alAAaliyyu alAAatheem
Translation (Pickthal): Allah! There is no deity save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous.

3. Wird al-Sakran

الحِزْبُ الحَبِيب عَلِي بِن أبِي بَكرِ السّكرَان
بِسْمِ الله الرَّحْمَنِ الرَّحِيْمِ اللَّهُمَّ إِنِّى احْتَطْنَا بِدَرْبِ الله
طُوْلُهُ: مَاشَاءَ الله
قُفْلُهُ: لاَ إِلَهَ إِلاَّ الله
بَابُهُ: مُحَمَّدٌ رَسُوْلُ الله صَلَّى الله عَلَيْهِ وَآلِهِ وَسَلَّمَ
سَقْفهُ: لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِالله الْعَلِيِّ الْعَظِيْمِ
أَحَاطَ بِنَا مِنْ: بِسْمِ الله الرَّحْمَنِ الرَّحِيْمِ, الْحَمْدُ لله رَبِّ الْعَالَمِيْنَ
الرَّحْمنِ الرَّحِيْمِ
مَالِكِ يَوْمِ الدِّيْنِ
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِيْنُ
إِهْدِنَا الصِّرَاطَ الْمُسْتَقِيْمَ
صِرَاطَ الَّذِيْنَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوْبِ عَلَيْهِمْ وَلاَ الضَّآلِّيْنَ
آمين
سُوْر سُوْر سُوْر
الله لآإِلَهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّوْمُ لاَتَأْخُذُهُ سِنَةٌ وَلاَنَوْمٌ, لَهُ مَافِي السَّمَاوَاتِ وَمَافِي الأَرْضِ, مَنْ ذَاالَّذِي
يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ, يَعْلَمُ مَا بَيْنَ أَيْدِيْهِمْ وَمَاخَلْفَهُمْ, وَلاَيُحِيْطُوْنَ بِشَيْئٍ مِنْ عِلْمِهِ إِلاَّ بِمَاشَاءْ, وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالأَرْضَ وَلاَ يَؤُوْدُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيْمُ
بِنَا اسْتَدَارَتْ كَمَا اسْتَدَارَتِ الْمَلاَئِكَةُ بِمَدِيْنَةِ الرَّسُوْلِ
بِلاَ خَنْدَقٍ وَلاَ سُوْرٍ مِنْ كُلِّ قَدَرٍ مَقْدُوْرٍ وَحَذَرٍ مَحْذُوْرٍ وَمِنْ جَمِيْعِ السُّرُوْرِ
تَتَرَّسْـنَا بِالله تَتَرَّسْـنَا بِالله تَتَرَّسْـنَا بِالله
مِنْ عَدُوِّى وَعَدُوِّ الله مِنْ سَاقِ عَرْشِ الله إِلَى قَاعِ أَرْضِ الله بِأَلْفِ أَلْفِ أَلْفِ لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِالله الْعَلِيِّ الْعَظِيْمِ صُنْعَتُهُ لاَ تَنْقَطِعُ (ثلاث)
بِأَلْفِ أَلْفِ أَلْفِ لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِالله الْعَلِيِّ الْعَظِيْمِ عَزِيْمَتُهُ لاَ تَنْشَقُّ بِأَلْفِ أَلْفِ أَلْفِ لاَحَوْلَ وَلاَ قُوَّةَ إِلاَّ بِالله الْعَلِيِّ الْعَظِيْمِ
اللَّهُمَّ إِنْ أَحَدٌ أَرَادَنَا بِسُوْءٍ مِنَ الْجِنِّ وَالإِنْسِ وَالْوُحُوْشِ وغيرهم من المخلوقات مِنْ بَشَرٍ أَوْ شَيْطَانٍ أَوْ وَسْوَاسٍ
فَارْدُدْهُمْ ونظرهم فِي انْتِكَاسٍ وَقُلُوْبَهُمْ فِي وَسْوَاسٍ وَأَيْدِيَهُمْ فِي إِفْلاَسٍ وَأَوْبِقْهُمْ مِنَ الرِّجْلِ إِلَى الرَّأْسِ
لاَ سَهْلَ يَجْدَعُ وَلاَ جَبَلَ يَقْطَعُ بِأَلْفِ أَلْفِ أَلْفِ لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِالله الْعَلِيِّ الْعَظِيْمِ
وَصَلَّى الله عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِهِ وَصَحْبِهِ وَسَلَّمَ وَالْحَمْدُ لله رَبِّ الْعَالَمِيْنَ

wird-sakran
Transliteration: Bismillāhir ramānir raīm  Allāhumma inni ta tu bidarbillāh, ūluhū māshā’allāh,  qufluhū lā ilāha illallāh, bābuhū  Muammadur rasūlullāhi allallāhu ‛alayhi wa ālihī wa sallam, saqfuhū lā awla wa lā quwwata illā billāhil ‛aliyyil ‛a īm; aā a binā min  1. Bismillāhir ramānir raīm  2. Alamdulillāhi rabbil ‛ālamīn. 3. Arramānir raīm. 4. Māliki yawmid dīn.  5. Iyyāka na‛budu wa iyyāka nasta‛īn. 6. Ihdina irāal mustaqīm. 7. S irāal ladhīna an‛amta ‛alayhim, ghayril magh ūbi ‛alayhim wala āllīn.  [Sūrah al-Fātiah (1), Āyāt 1-7]   Sūrun Sūrun Sūrun
Translation: O Allāh! I have protected myself  with the fortification of Allāh: the length of which is māshā’Allāh (what Allāh has Willed); its lock is lā ilāha illallāh (there is no god but Allāh); its door is Muammadur rasulullāh (Muammad is the Messenger of Allāh), may the Blessings and Peace of Allāh be upon him and his family; its roof is, wa la hawla wa la quwata illā billāhil ‛aliyyil ‛a īm (there is no Power nor Strength except with Allāh, the Most Exalted, the Mighty); embrace us with, 1 In the Name of Allāh, Most Compassionate, Most Merciful. 2 All Praise be to Allāh, Lord of the Universe; 3 Most Compassionate, Most Merciful; 4 Lord of the Day of Judgement. 5 You alone do we worship, and to You alone do we turn for help. 6 Guide us to the Straight Way. 7 The Way of those on whom You have bestowed Your Grace; not the way of those who have earned your anger, nor of those who went astray. [Sūrah al-Fātiah (1), Verses 1-7]  With His Wall (of Protection), with His Wall (of Protection), with His Wall (of Protection).
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They must strive to show good character, be dignified and set the best example to those around them. They should not be affected by those who say unpleasant things to them and they should show kindness to those who mistreat them. This is a trial and its evil will soon pass.

muslim sisters harassed* Wird al-Sakran can be found in al-Khulasah (download the wird here), after Surah Ya Sin. It is a short and powerful wird read for protection from all types of evil. It was composed by Shaykh Abu Bakr al-Sakran the son of Shaykh Abd al-Rahman al-Saqqaf. The Khulasah is available at Daralturath Al Islami , Mecca Books  and Firdous Books.

Resources for Seekers

 

Cover Photo by Raul Lieberwirth

"He Came With a Blanket that Smelt Like Baby Urine"

Why did Habib Umar bin Hafiz give his students a blanket that smelt like baby urine? Habib Mundhir al-Musawa gives the answer and talks about his relationship with Habib Umar in an interview given shortly before his death. With genuine humility, he describes his early days seeking knowledge and then his first steps in calling to Allah.

He talks about the key to his success, his immense attachment to his Shaykh, Habib Umar bin Hafiz. The film is interspersed with footage of Majelis Rasulullah, the intense gathering which he established in Jakarta, Indonesia.
This short film titled ‘The Shaykh and the Murid’ gives a unique insight into the life of one of the heroes of our times, Habib Mundhir al-Musawa, may Allah have mercy upon him. In his short life, Habib Mundhir had a huge impact on thousands, if not millions of people and was a cause of many people returning to Allah.  Our thanks to Muwasala for this video.

Resources for Seekers

blanketsCover Photo by Daniel Orth

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FREE DOWNLOAD: Ad-Diya al-Lami – Habib Umar bin Hafiz

The Resplendent Illumination: A Remembrancer on the Life of the Messenger & The Purifying Drink: On the History of the Resplendent Messenger (Peace be upon him)

Mawlid of Habib Umar bin Hafiz

This commonly recited works, have been prepared and translated by Shaykh Abdurragmaan Khan and Shaykh Riyad Saloojee. Offered free, with thanks to DTI Publishing House.
Shaykh Abdurragmaan Khan, with the aid of [Shaykh] Riyad Saloojee, has translated from Arabic into English two short works on the Prophetic Biography. These works mention the birth, life and attributes of the Messenger of Allāh – may Allāh send peace and blessings upon him, his family and companions – and also contain supplications to Allāh, the Real, exalted is He.
The first book is entitled “The Resplendent Illumination: a Remembrancer of the Life of the Messenger” and the second, “The Purifying Drink: On the History of the Resplendent Messenger”. May Allāh reward them abundantly for this translation; and for the publication of the works in both English and Arabic so that the non-Arabic speaker may follow the Arabic and understand its meaning.
DOWNLOAD: Two free mawlid books from Habib Umar bin Hafiz

Your Free Ramadan Gift – A Lesson Set from Habib Umar bin Hafiz

Your Free Ramadan Gift

In gratitude of your support, we we’d like to gift to you this special lesson set this  Ramadan.
The Path to Spiritual Excellence, a nine part lesson set from Habib Umar bin Hafiz.
Taught in Arabic by Habib Umar and translated into English by Shaykh Abdul Karim Yahya.
Download your copy from the SeekersHub website.
Thanks to DTI and Mahabbah Foundation
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VIDEO GUIDE: How To Make Your Ramadan Count – Habib Umar bin Hafiz, Habib Kadhim al-Saqqaf, Dr. Umar Abd-Allah, and Shaykh Faraz Rabbani

Ramadan advice from great luminaries of our time:

Shaykh Faraz Rabbani on the fiqh of fasting

Habib Umar bin Hafiz on the stations of those who love Allah

Habib Kadhim al-Saqqaf on the many ways to beloved states

Dr. Umar al Faruq Abd-Allah on finding Allah through fasting

With Ramadan fast approaching, SeekersHub Global wants to aid you and your loved ones in meeting the goals of this noble month.

That’s why we’ve compiled a simple, three-step video guide on how to make the most of Ramadan.

These three steps are the keys to right guidance in any matter: knowledge, sincerity, and action.

(1) Knowledge:  Fiqh of Fasting: How to Make Your Fast Last – Shaykh Faraz Rabbani

  • KnowledgeThe verses on fasting Ramadan are only four: Surat al Baqara verses 183-187. Reflect on these verses
  • The spiritual purpose of fasting is to attain imindfulness, thankfulness, and magnification of Allah which results in realization of His closeness
  • The validity of our fasts rests on abstaining from a few permissible things. It does not rest on staying away from all that is impermissible. This is a mercy from Allah Most High.

BONUS: Question & Answer Session – Shaykh Faraz Rabbani

(2) Sincerity and Love : The Stations of Those Who Love Allah – Habib Umar bin HafizSincerity

  • People become enraptured in their love for creation, but as Allah Most High tells us “those who believe are more intense in their love of Allah”
  • A sign of loving Allah, and of Allah’s loving His servant, is that the servant loves the remembrance of Allah
  • We must strive to make our fasts an expression of our love of Allah

(3) Action: Finding Allah Through Fasting – Dr. Umar Abd-Allah and Seeking Allah: The Many Ways to Beloved States – Habib Kadhim al-Saqqaf

  • Action We were created to worship God through acts such as fasting
  • We must prioritize our acts of worship according to the Divine command. Obligatory acts come first
  • Allah and His Messenger (Allah bless him and give him peace) have told us what leads to the love of Allah — of actions, words, and states
  • We should strive in this month to leave sin, and inculcate virtue

 Finding Allah Through Fasting – Dr. Umar al-Faruq Abd-Allah

Seeking Allah: The Many Ways to Beloved States – Habib Kadhim al-Saqqaf

ACT NOW: Join our #SpreadLight campaign: Can we reach one million students? Help SeekersHub Global #SpreadLight: support us through your generous Ramadan donation: become a monthly supporter; or give one-time support — or give your zakat through SeekersHub, to support needy and deserving scholars and students of knowledge.