Nearness To Allah

Answered by Shaykh Yusuf Weltch

Question: What should one do if they desire to excel in their Deen but find distractions holding them back?

Answer: In the Name of Allah, the Most Merciful and Compassionate

May Allah bless you for your sincerity in seeking guidance.

The feeling or desire to gain nearness to Allah, Most High is one of the greatest blessings anyone can attain. These impulses toward good and to fulfill life’s purpose are from Allah, Most High. Once they come, Imam Abdullah bin Alawi al-Haddad mentions, in his book, The Etiquettes of the Seeker, that one (1st) should protect that impulse, (2nd) strengthen that impulse, and (3rd) respond to that impulse.

Protecting the Urge to Gain Nearness to Allah

One should seek to protect the urge to come closer to Allah, Most High by trying to keep in a constant state of remembrance of Allah. This should be with both tongue and heart. Included in this is a recitation of the Qur’an, seeking Sacred Islamic Knowledge, learning more about the Beloved Messenger of Allah (may Allah be pleased with him), etc…

Strengthening the Urge to Gain Nearness to Allah

One should make an effort to strengthen this drive by keeping the company of righteous believers. Good companionship is a great way to keep one’s focus and determination to become better servants of Allah. Allah, Most High says, “O’ you who believe, be mindful of Allah, and be with the truthful ones.” [Qur’an; 9:119] At the same time one should try to distance themselves from sinful and/or heedless people, for this will certainly endanger one’s relationship with Allah, Most High.

Responding to the Urge to Gain Nearness to Allah

Allah, Most High says, “O’ you who believe. Respond to the call of Allah and His Messenger, when He calls you to that which will give you life.” [َQur’an; 8:24]

Responding to this urge can be done by taking any opportunity to do good deeds and to abandon procrastination. Our lives are short and we must take advantage of the time that we have been allotted.

Practical Steps

The ways to Allah, Most High are many. So much that one may become bewildered trying to figure out how to gain the good pleasure of Allah. I would advise seeking Islamic Knowledge from a qualified scholar, who is a person of mindfulness of Allah (taqwa) and Prophetic Character.

The above-mentioned author, Imam Abdullah bin Alawi al-Haddad (may Allah shower him is mercy) has a book called, The Book of Assistance. This is a good book to strive to implement. One should take one chapter at a time and strive to implement its teachings before moving on to the next chapter.

May Allah bless you and assist you in attaining His good pleasure

Allahu A’alam

[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a graduate from Tarim; a student of Habib Umar and other luminaries; and authorized teachers of Qur’an and the Islamic sciences.

Zanbal – Visiting the Graves of the Righteous

Nurulain Wolhuter tells of how visiting the righteous dead is a blessed act for those who seek to make their hearts alive.


The place is Zanbal, the resting place of the Ba‘alawi family of descendants of the Prophet in Tarim, Yemen. The time is after asr. The sun is beating on the white sand that cushions the shoe-less feet of the visitors that silently wind their way through the cemetery – shoe-less out of respect for the righteous occupants of the graves, and also in order to receive the healing that the sand is said to provide. The sky is clear and silent, a regal reminder of the power of its Creator. The scent of perfume effuses the air, and Tarimi-style wreaths left by previous visitors are dotted around the graves.

The visitors stop first to greet Sayyid Muhammad al-Faqih al-Muqaddam and then his son, Ahmad. They read Sura Ya Sin quietly and make supplication. For newcomers, a brief biography of al-Faqih al-Muqaddam is read. Born in Tarim in 574 AH, he founded the Ba‘alawi sufi order by drawing together the paths of Shaykh Abu Madyan and Shaykh Abd al-Qadir al-Jaylani, and the way of his forefathers. (Buxton, Imams of the Valley) Tears start to well from the intensity of the experience of proximity to souls of this stature, as the visitors make their way to the graves of other great saints, like Imam al-Aydarus al-Akbar (born in Tarim in 811 AH). Known as the “sufi of his time,” he contributed significantly to the development of the order. (Buxton)

Visiting the graves of these righteous people is a truly blessed experience. Our standard-bearer, the Beloved of Allah, Allah bless him and give him peace, used to visit graves. It is narrated that he visited the grave of his mother and he wept, and moved others around him to tears, and said, “I sought permission from my Lord to beg forgiveness for her but it was not granted to me, and I sought permission to visit her grave and it was granted to me. So visit the graves, for that makes you mindful of death.” (Muslim) It is also narrated from Ibn Mas‘ud (with a weak chain) that the Messenger of Allah, Allah bless him and give him peace, said, “I used to forbid you to visit the graves, but now visit them, for they will draw your attention away from this world and remind you of the Hereafter.” (Sunan Ibn Majah)

In addition to drawing one closer to Allah and reminding one of the after-life, other blessings also flow from such a visit. Ibn al-Juruzi said that supplications are answered at the graves of the righteous, on known conditions. And Imam Abu Bakr Ahmad ibn Ali al-Baghdadi said (with a chain of transmission to Imam Shafi‘i) that Imam Shafi‘i said: “Indeed, I took blessings with Abu Hanifa and I came to his grave every day, visiting, and when a need befell me I prayed two rakat and came to his grave and asked Allah Most High for the need [while there] with him, and it wasn’t long before it was met.”

The visit culminates at the grave of Imam al-Haddad (born in Subayr in 1004 AH). Despite becoming blind at the age of four, he was a devoted caller to Allah. He used his many litanies and poems in aid of this cause, and became known as the mujaddid (renewer) of the 12th century AH, Allah have mercy on him. (Buxton)

Here, the visitors’ souls unite in chanting the verses the Imam left for posterity. Verses that continue to inspire thousands to this day, :

يا عالم السر منا لا تهتك الستر عنا
وعافنا واعف عنا و كن لنا حيث كنا

O Knower of our secrets, do not remove (your) protective veil from us;

Exempt us, forgive us, and – wherever we are – be there for us.

The heart is soft there, open and vulnerable, and those who have visited will always remain somehow at one with it. As a lovely Tarimi lady put it: They’re alive in their graves and they hear you, and if you love them, they love you.

For authoritative and established fatwas and arguments on the practice of visiting graves, see Nuh Ha Mim Keller, Reliance of the Traveller g.5.8; g.5.9;
نماذج من أدلة أهل السنة والجماعة في بعض المسائل التي يتعرض لها المبتدعة إعداد لجنة بدارالمصطفى .

Intention for Seeking Knowledge by Imam Haddad

In this article, Shaykh Faraz Rabbani provides commentary on Imam Haddad’s famous “Intention for Seeking Knowledge.” Text and translation of this supplication is also provided.

In the Name of Allah, the Merciful and Compassionate.

The Messenger of Allah, Allah bless him and give him peace, said, “Actions are by their intentions, and each person shall have whatsoever they intended.” (Bukhari and Muslim)

The reality of our actions is not merely what we do, but also why we do it. As Ibn Ata’illah explained, “Actions are lifeless forms, whose soul is the subtle reality of sincerity within them.” (Hikam al Ata’iyya)

Seeking Knowledge as a Spiritual Work

Seeking sacred knowledge (talab al-ilm) has been described in the Qur’an and Sunna as one of the highest of spiritual works. Thus, a sincere intention is particularly important.

Seeking knowledge can also be a source of honor and recognition in this world. This can be dangerous, as it can result in sinful inward traits such as pride, conceit, and arrogance. Only sincere intentions can protect a person, and fulfill the spiritual potential of seeking knowledge.

What is an Intention?

The scholars explain that an intention (niyya) is, “The resolve to (a) perform an act of obedience to Allah, (b) drawing closer to Allah thereby, (c) at the beginning of one’s action.” (Taftazani, quoted by Ibn Abidin, Radd al-Muhtar)

This has three components:
(a) “The resolve to perform an act of obedience” entails mindful, purposeful action. Bring to mind what are you doing, and that you are doing it as an act of obedience.
(b)“ … drawing closer to Allah…” entails bringing to mind that you are acting for the sake of Allah alone – seeking His Closeness, Love, Good Pleasure, and reward.
(c) “… at the beginning of the action,” entails pausing for a moment before you begin any action, at any time, in order to renew your resolve.

What is Sincerity?

Sincerity, or ikhlas, is the heart of Islam. It is defined by the scholars as, “Seeking to draw closer to Allah with one’s actions, without any ulterior motive.” (Qushayri)

Sahl ibn Abd Allah said, “The intelligent looked at sincerity, and the best description they found is that it is for one’s motions and rest – in private and in public – to be for Allah alone without partner, without anything being mixed into one’s motives. Not one’s ego, nor one’s whims, nor any merely worldly aspirations.” (Bayhaqi, Shu‘ab al-Iman)

Imam Haddad’s Intention for Knowledge: A Practical Means for Making High Intentions

Part of having sincere intentions (al-niyya al-saliha) is to reflect deeply on all the multiple ways one is seeking the Pleasure of Allah through one’s actions. This is called “multiplying one’s intention,” or ta’addud al-niyya.

Because such deep reflection is rare for most of us, the scholars compiled statements of intention to help us make high, transformative intentions before we act.

One such powerful statement of intention for seeking knowledge is Imam Abd Allah ibn Alawi al-Haddad’s “Intention for Seeking Sacred Knowledge.”

This intention defines both the ultimate purpose of seeking knowledge – “seeking Allah Himself, His Good Pleasure, Closeness, and Reward” –  as well as the multiple ways one can make one’s knowledge sincerely for Allah.

The scholars encourage making it a deliberate, purposeful habit to make such a statement of intention – in one’s heart or uttered – every time one begins studying, teaching, reading, or listening to Islamic knowledge.

Imam Haddad’s Intention for Seeking Knowledge


Imam Haddad and Neo-Sufism – Dr Hisham A. Hellyer

Dr. Hisham A. Hellyer starts with an excellent testimony to the collections of Al-Imam Al Haddad in this video. Beginning with the specific supplication of intention that Imam al-Haddad formulated, the stage is set for the introduction of this great Yemeni scholar who left behind a strong spiritual legacy for generations to come.


The Question of Neo-Sufism

 Within some academic circles, there was a term created called “Neo-Sufism”. The idea of Neo-Sufism was said to be elicited as a direct response to normative Sunni Islam. In this assessment, it was stated that were things in Sufism that were not Orthodox.

Dr. Hellyer brings up a few different topics that some authors allege against the Sufi tradition, such as the unique relationship between the teacher and the seeker or the notion that Sufism essentially cloaked itself in orthodoxy to better blend in. He takes these points, among others, and carefully discusses them with his audience.

Before Imam Haddad, Dr. Hellyer states, there was not a lot of codifying the tariqa in writing.

Imam Haddad helped codify and recognise the different levels of relationships between the murid and the tariqa. Dr. Hellyer believes that Imam Haddad ultimately helped the tariqa become more accessible too. He asserts repeatedly that the notion of the tariqa more generally – and not simply Imam al-Haddad’s tariqa – is not “neo” or new as some claim, but a very established part of Islamic history.

Dr Hellyer also brings to our attention a new book that he has co-authored with two khulafa’ of a pre-eminent 20th century scholar and sage, Sayyid Muhammad b. Alawi al-Maliki, entitled, “A Sublime Way: the Sufi Way of the Makkan Sages”, which promises to expound on a number of these points. The work is due to be released in October of this year.

Shaykh Dr Hisham A. Hellyer

Born to an English father and to an Egyptian mother of ʿAbbāsī-Sudanese & asanī-Moroccan heritage, Shaykh Dr Hisham A. Hellyer was raised between England and different parts of the Arab world, before becoming educated at Sheffield and Warwick universities to post-doctoral levels in law and the social sciences.

Shaykh Hisham studied – and studies – the Islamic tradition in the UK, Egypt, South Africa, the Gambia, Malaysia, Singapore, and elsewhere, keeping the company of traditionally trained scholars. These included the contemporary polymath, Tan Sri Professor Sayyid M. Naquib al-Attas, who mentored him in Malaysia, and Shaykh Seraj Hendricks, the South African sage and khalifa of the Makkan exemplar, Sayyid Muhammad b. Alawi al-Maliki.

This was alongside Dr Hellyer’s research and academic career in institutions including the Carnegie Endowment for International Peace, the Brookings Institution, the University of Cambridge’s Centre for Islamic Studies, Harvard University, and the Royal Institute (RUSI). His published books include “A Sublime Way: the Sufi Path of the Makkan Sages”, “A Revolution Undone: Egypt’s Road Beyond Revolt”, “The Islamic Tradition and the Human Rights Discourse”, and “Muslims of Europe: the ‘Other’ Europeans”.

A member of the Council of the British Board of Scholars and Imams, he was appointed as the only Senior Scholar of Azzawia Institute in South Africa by Shaykh Seraj Hendricks, and the first professorial fellow in Islamic Studies at Cambridge Muslim College of Shaykh Abdal Hakim Murad/Dr. Timothy J. Winter. In 2020, he was selected as a Fellow of the Royal Society of Arts in recognition of achievements to social change. @hahellyer

Resources for Seekers

Nasheed Hub: Qad Kafani

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

Qad Kafani

Qad Kafani Ilm Rabbi (My Lord’s Knowledge Has Sufficed Me)  is a beautiful nasheed, written by the great Imam al-Haddad in the 17th century. It takes the singer to a journey from neediness to fulfillment, and connection to Allah. The author begins by expressing his need to his Lord. He prays for his need to be fulfilled, while using the symbolism of a door to express that he is waiting for Allah’s answer. He knows that Allah is All-Knowing, and knows all his worries and fears. He is supplicating to his Lord to express his need and humility.

Halfway through the poem, the singer senses a feeling of desperation. Either the author is losing hope, or his circumstances are getting worse and worse. He asks Allah to bring aid swiftly, before he runs out of patience.

A few line later, the tone changes. He attains realization, he says, through his brokenness and poverty. He realizes that the important thing isn’t so much his needs being met, but that he stays at the door of Allah.

Sometimes your salvation won’t be through your sucess, it will be through your seeking.

Click on the image below to scroll
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About Nasheed Hub

Throughout the decades and civilizations 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.
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.

Resources for Seekers


The complete Wird Latif of Imam al-Haddad, with transliteration

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

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

Brief Biography of Imam al-Haddad (may Allah have mercy on him)

Imam Abdullah al-Haddad was the renewer of the twelfth Islamic century. He was renowned, and deservedly so, for the breadth of his knowledge and his manifest sanctity. The profundity of his influence on Muslims is reflected by the fact that his books are still in print through out the Islamic world.

He was born in Tarim, in the hills of Hadramaut, one of the southerly regions of the Arabian peninsula, and grew up in an environment where the accent was upon piety, frugality, erudition, and an uncompromising thirst for gnosis fma’rifal. His lineage is traced back to the Prophet (peace be upon him) through Imam al-Husayn. His illustrious ancestors, the ‘Alawi sadat, had for centuries produced generation after generation of great scholars, gnostics and summoners to the Straight Path.

Imam al-Haddad died on the eve of the 7th of Dhu’l Qa’da, 1132 A.H., having spent his life bringing people to their Lord through his oral and written teaching, and his exemplary life. For a more thorough biography of this great Imam, see “The Sufi Sage of Arabia” by Dr. Mostafa Badawi.

The following was compiled by Ustadh Amjad Tarsin, Muslim Chaplin at the University of Toronto and SeekersGuidance  teacher.

Bringing Certainty to the Heart: A Step-by-Step Guide by Ustadh Amjad Tarsin

amjad tarsinThe original link can be found here
Imam ‘Abdullah bin ‘Alawi al-Haddad of Tarim, known as “The Pole of Inviting and Guiding to Allah” (Qutb al-Da‘wah wal-Irshad), was the reviver of the 12th century A.H. He was known to be a master of the inward and outward sciences of Islam, and he had a special gift for being able to convey complex meanings in a way that was understood by all.
He had a deep knowledge of Allah that only comes through the spiritual struggle of having a pure heart that is not distracted from Allah. He describes the path to such knowledge by saying,

“We have found knowledge, not by means of words and phrases, nor by jostling with other men, but by a heart freed from the world, by weeping deep in the night, and constant vigilance of the Almighty.”

Below are some pieces of guidance taken from his work, The Book of Assistance, on three ways to attain certainty (yaqīn). He begins his book with this chapter, stating that,

“…Certainty (yaqīn) is the essential thing, and all other noble, praiseworthy traits of character and good works are its branches and results.”

Certainty, as defined by Imam al-Haddad, is

“power, firmness and stability of faith so great that it becomes as a towering mountain which no doubts can shake and no illusions can rock.”

1. Allah’s Majesty & Perfection
The first and most essential way to attain certainty, according to the Imam, is for the servant to:

“listen attentively with his heart as well as his ears to verses and hadiths relating to God, His Majesty, Perfection, Magnitude, and Grandeur…”

The first advice here is to strengthen one’s certainty by listening with one’s heart and ears to the way Allah describes Himself, and the way His Beloved Messenger describes Him. Through constant reflection on the Quran and hadiths that relate to the Attributes of Allah, one gains certainty and light in their heart.
Here are a few verses we can ponder:

“God is the Light of the heavens and earth. His Light is like this: there is a niche, and in it a lamp, the lamp inside a glass, a glass like a glittering star, fuelled from a blessed olive tree from neither east nor west, whose oil almost gives light even when no fire touches it– light upon light– God guides whoever He will to his Light; God draws such comparisons for people; God has full knowledge of everything.” (Qur’an 24.35)

“Believers, respond to God and His Messenger when he calls you to that which gives you life. Know that God comes between a man and his heart, and that you will be gathered to Him.” (Qur’an 8.24)

“Can man not see that We created him from a drop of fluid? Yet–lo and behold!–he disputes openly, producing arguments against Us, forgetting his own creation. He says, ‘Who can give life back to bones after they have decayed?’ Say, ‘He who created them in the first place will give them life again: He has full knowledge of every act of creation. It is He who produces fire for you out of the green tree–lo and behold!–and from this you kindle fire. Is He who created the heavens and earth not able to create the likes of these people? Of course He is! He is the All Knowing Creator: when He wills something to be, His way is to say, “Be”– and it is! So glory be to Him in whose Hand lies control over all things. It is to Him that you will all be brought back.’” (Qur’an 36.77-83)

2. Marvels of Creation
The second method recommended by Imam al-Haddad is to reflect on the creations of the heavens and earth. As Allah mentions in the Quran,

“We shall show them Our signs in every region of the earth and in themselves, until it becomes clear to them that this is the Truth.” (Qur’an 41.53).

Being people of reflection (tafakkur) helps us ponder the marvels of Allah’s Power, which also brings about a deeper knowledge of Allah’s Attributes and Acts, once again strengthening the certainty in one’s heart.
Allah mentions those who reflect in the Qur’an:

“There truly are signs in the creation of the heavens and earth, and in the alternation of night and day, for those with understanding, who remember God standing, sitting, and lying down, who reflect on the creation of the heavens and earth: ‘Our Lord! You have not created all this without purpose–You are far above that!–so protect us from the torment of the Fire.’” (Qur’an 3.190-191)

3. Faith & Action
The third method mentioned by Imam al-Haddad to attain certainty is for one to firmly and passionately perform the actions related to belief, both inward and outward. One of the ways that faith becomes firm in the heart is through putting it into action.
Seeking knowledge is not meant to be the pursuit of information to be used in intellectual debate, but rather as a path to knowing Allah and worshipping Him properly. Imam al-Haddad says that the proof that this brings certainty is Allah’s saying,

“But We shall be sure to guide to Our ways those who strive hard for Our cause.” (Qur’an 29.69)

These are three ways that bring certainty to the heart and below is a diagram that breaks these steps into parts. Every believer is capable of seeking certainty in this way.
Let us make time in our day to read the Qur’an with attentiveness so that it pierces our hearts; reflect on the marvels of Allah’s creation in nature; and strive to express our servitude in action and worship.
Bringing Certainty to the Heart

May Allah reward the Imam for his sincere concern and counsel to the believers.
We ask Allah for an increase in iman and the highest levels of certainty so that we may worship Him as though we see Him.
And success is from Allah and His assistance is sought.
Relevant resources:
Certainty vs uncertainty: Thoughts on the Occasion of the Middle Night of Shaaban – Shaykh Jihad Hashim Brown
Key Principles Relating to Certainty, Doubt, and Baseless Misgivings (waswasa)

The Bani ‘Alawi: Background, Key Figures and the Spiritual Path – Treasures for the Seeker Blog

The Bani ‘Alawi: Background, Key Figures and the Spiritual Path – Treasures for the Seeker Blog

بسم الله الرحمن الرحيم

اللهم صل وسلم على رسولك وآله أجمعين

as-salamu alaykum wa rahmatullah,

We are blessed to have been given access to a recording of a course conducted by al-Habib Kazim as-Saqqaf, in which the essential principles of the Ba ‘Alawi way were outlined and explained, in addition to brief biographies of its key figures. We ask Allah to make this of benefit for those seeking an introduction to the path in English.

Teacheral-Habib Kazim as-Saqqaf

Translated byUstadh Ibrahim Osi-Efa

TextThe way of Bani ‘Alawi – al-Imam ‘Abdu Llah b. ‘Alawi al-’Attas

Part 1: The House of Prophecy: The Background

Part 2: The Methodology – Manhaj

Part 3: The Path – Tariqah

Part 4: The Spiritual Poles: Key Figures

Part 5: Questions and Answers

Part 6: Closing Dua

Alternatively, one is able to download the 6 parts combined as a ZIP file from here.

Please keep those involved in the process of allowing the recording to reach us in your prayers.

The Night of Power (Laylat al-Qadr) & Reciting Qur’an – Imam al-Haddad

Originally Published on 23/08/2011

Imam al-Haddad in his work, Counsels of Religion, provided the following insights on Laylat’ul-Qadr and Reciting the Qur’an.

Section: Fast-Laylat’ul-Qadr

“In brief, the sagacious believer should be ready for Laylat’ul-Qadr ever Ramadan night. He must remain watchful and constantly engaged in good works. The important thing is that when it does come it finds him absorbed in his good works, remembering God the Exalted, neither distracted, heedless, nor absorbed in frivolity.

It is unimportant whether he actually witness Laylat’ul-Qadr or not, for the works of he who is absorbed in devotions during it will be equivalent to the works of a thousand months, whether he is aware or not which specific night it is.

We say: He should watch for it and be prepared every night of the month, because much disagreement exists between scholars as to which night it is. Some have gone so far as to say that it is hidden and can be any night in the month; also that it shifts and is not the same night every year. I am inclined to accept this opinion. I believe it can occur in other than that last ten nights, but more frequently does in them. This is the opinion of the majority of scholars.”

[Counsels of Religion, Page 100]


Section: On Reciting the Qur’an and Remembrance

“Abdallah ibn Mas’ud—may God be pleased with him—said, “The man of Qur’an should be recognizable by his [behavior at] night, while people sleep, his [fast by] day, while people eat, his sadness, while people are happy, his weeping, while people laugh, his silence, while people prattle, and his humility, while people boast.”

I say: The meaning of ibn Mas’ud’s words is that the men of Qur’an should distinguish themselves from common people by their zeal in obeying God, their hastening to acts of goodness, the thoroughness with which they guard themselves against distraction and avoid frivolity, and their complete fear and awe of God the Exalted.”

“Ibn Mas’ud—may God be pleased with him—also said, “The Qur’an was sent down to be put into practice, but you have turned studying it into a job.”

[Counsels of Religion, Page 119]

The author of this book, Imam ‘Abdallah Alawi al-Haddad (died, 1720), was one of the most illustrious masters of the house of Bani ‘Alawi, the descendants of Imam Husayn who settled in Hadramawt, and is widely held to have been the spiritual re newer of the twelfth Islamic century.


Fiqh of Life Course Testimonial


Alhamdulillah, I just wanted to take a moment to say thank you to Shaykh Faraz, Ustadh Abdul Latif, Ustadha Shireen, and everyone at SeekersGuidance. They are a massive blessing in my life, and a constant reminder to strive for ihsan in all my acts and states. I pray Allah rewards you all, and I pray that wherever Allah takes me in life, I remain at the feet of the likes of Shaykh Faraz and the other SG teachers, even if mostly through online classes, though we pray even more to be in their actual presence as much as possible. I have already registered for a class next semester, and I strongly recommend everyone else to do so as well. Even if you have not completed the current lessons totally, register for a new course. The beauty of SG’s system is the ability to continue reviewing lessons after the semester ends.

To close, I wanted to mention something from Imam `Abdallah ibn `Alawi al-Haddad’s Book of Assistance, a book praised by scholars. The sayyid writes:

“The people of remembrance are those who have knowledge of God and His religion, practice what they know for His sake, have no desire for the world, are not distracted by commerce from His remembrance, summon to Him clear-sightedly, and to whom His secrets are unveiled. The presence of one such on the face of the earth has become so rare that some great men have even said that they no longer exist. The truth is that they do exist, but because of the unawareness of the elite and the turning away of the commonality, God has hidden them under the cloak of His possessiveness and surrounded them with veils of obscurity. However, those who seek them with sincerity and zeal will not, by God’s Will, fail to find one of them. Sincerity is a sword that is never used against anything without cutting it. The earth is never without those who uphold the matter for God.”

May Allah preserve and increase all of you, our teachers and fellow students. Please remember us in your prayers. May peace and blessings be upon our master Muhammad (SAW), and all Praise is for Allah.

Tawsif Choudhury
Testimonial for the Fiqh of Life: Essentials of Halal and Haram course


In this course, students will learn about the limits of Allah related to everyday life, and will get answers to a variety of critical life questions on food, dress, gender interaction, work, earnings, relations, speech, and the avoidance of sin. Student will also gain an understanding and appreciation of the wisdom of the Shariah related to the halal and haram, and the way of Prophetic excellence in everyday conduct.

Instructor(s): Shaykh Faraz Rabbani
Course Format: 12 downloadable sessions, 3 live sessions 
Length: 1 term(s) – 12 weeks
Course ID: LAH110
Department: Law