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Imam al-Haddad’s Counsels on Hajj and `Umrah – Muwasala

* Originally Published on 14/09/2013

COUNSELS ON TRAVELLING

You must hold fast to all the acts of devotion which you perform regularly when you are not travelling. Do not make light of leaving any of them. You should make up any acts of devotion which you are unable to perform due to travelling when you are able to do so, if they are of the sort which can be made up. If it is not possible to make them up, then remember that Allah has made things easy for people travelling. The hadith states: “If a believer travels or becomes sick, Allah orders His angels to record for him the same actions that he would perform when he was not travelling and was in good health.” This is a blessing, a mercy and ease from Allah. All praise be to Allah – He is so merciful and kind to His slaves!
Imam Hadadd's Mosque, Tarim, Yemen
Beware of belittling the dispensations of shortening and joining one’s prayers when it is permissible to do so, for “Allah loves for people to take His dispensations just as He loves people to perform that which has normally been made compulsory for them.”
Be consistent in reading the supplications that it is recommended to read while travelling, such as the supplication you read upon mounting (your horse) or dismounting,  or the supplication you read upon entering a town. You will find a large amount of these in al-Adhkār [of Imām al-Nawawī] so look for them and memorise them.
When you travel, make your spiritual ambition drive your feet forward and make your heart travel with your body. Let reliance upon Allāh be your provision, having a good opinion of Him your support, truthfulness your vehicle and neediness and brokenness your inner and outer garments. Let your contentment with Him to the exclusion of all others be your companion.

HAJJ

You must purify your intention to go to Allah’s Sacred House, to perform the rights of Ḥajj, to venerate the things which He has made inviolable and sacred and to visit the grave of His Prophet, may Allah bless him and his family and grant them peace. In your journey to those places you should have no other purpose or aim except this and any other praiseworthy intention connected to this. Beware of combining these noble intentions with the desire for recreation or trade.
You must make ṭawāf (circumambulation) of the Ancient House in abundance, for the one making ṭawāf is immersed in mercy. While you are doing so, your hearts should be overflowing with veneration and magnification for the Lord of the House. Do not busy yourselves with anything other than recitation of the Qur’ān, remembrance of Allah and supplication. Beware of idle speech.
Be consistent in reading the adhkār and supplications which should be read during ṭawāf and sa`ī and in other places on the Ḥajj. You should also have the utmost concern for visiting all the sacred places.
You should perform `umrah in abundance, especially in the month of Ramaḍān, for performing one `umrah in Ramaḍān is equal in reward to performing Ḥajj with the Prophet, may Allah bless him and his Family and grant them peace.
You must have veneration for the two Sacred Precincts and observe the correct etiquette in them. You must also honour those living there, and give them the right due to them for living in proximity to those blessed places. Maintain a good opinion of them specifically and of the Muslims generally. If you see or hear something you dislike, be patient and remain silent. However, if you are able to openly speak the truth then do so, for no one has any excuse to remain silent unless he is absolutely certain he is unable to change a wrong that is being committed.
One of the best states to be in is to focus fully on Allah and on worshipping Him such that you are unaware of the state of those around you, since the people of this time have contravened the way of the pious predecessors and left behind their praiseworthy teachings. The one who Allah guides is rightly guided; but the one who Allah causes to go astray – for him you will find no protector to guide him.
Masjid Ul Haram Mekka (16)You must perform abundant pious acts in the Sacred Precinct in Makkah, for one good deed therein is rewarded one hundred thousand times over. This multiplication is narrated specifically regarding the prayer by the Messenger of Allah (peace and blessings be upon him) but some scholars regard it to apply to all acts of obedience. Just as the reward for acts of obedience is far greater in the Sacred Precinct, likewise acts of disobedience are far graver therein. One of the pious predecessors said: “There is no place where someone is taken to account for wishing to commit an act of disobedience other than Makkah.” The scholars use as evidence for this Allah’s saying: If Anyone wishes therein to do wrong out of deviance We will cause him to taste a painful punishment.
Ibn `Abbās, may Allah be pleased with them both, said: “I would prefer to commit seventy sins outside the Sacred Precinct than to commit one sin in Makkah.” May Allah protect Makkah, and increase it in greatness, stature and nobility.
When you reach His inviolable House and your eyes gaze upon it, make your heart gaze upon the Lord of the House. Ḥajj has an outer element and an inner element. The outer element is the Sacred Law (sharī`ah) and the inner element is reality (ḥaqīqah). Do not focus on one element to the exclusion of the other, but rather combine the two.
Know that there is a house inside you that belongs to Allāh, which is your heart. He has ordered Ibrāhīm (your knowledge) and Ismā`īl (your intellect) to purify it for the angels and spirits who wish to make ṭawāf (circumambulation) of it, seclude themselves in it, bow and prostrate in it.[6 – See below] Anyone who possesses neither Ibrāhīm nor Ismā`īl is ignorant and foolish, and the Fire will consume him. Anyone who possesses them both but does not allow them to purify the house so that it is fit for those who wish to make ṭawāf (circumambulation) of it and seclude themselves in it, is a representative of the Devil. An example of such a person is a heedless scholar who does not act according to the dictates of his knowledge and intellect.
The Prophet ﷺ said: “Zamzam water is what it is drunk for.” This means that if someone drinks it for a sickness, Allah will heal them; if someone drinks it for hunger, Allah will cause them to be satiated and if someone drinks it for a need, Allah will fulfil that need. This is because the well was brought forth when Allah’s aid was sought and Allah gave relief to Ismā`īl by it. The great Imāms have tried this with their own needs and found the Prophet’s words to be true. However, it requires a correct intention and sincerity and it is not for everyone.

CONCLUSION: STORIES OF THE PIOUS

This conclusion is somewhat appropriate to the counsels which preceded it, and someone of intellect and intelligence may derive etiquettes from these narrations which he should observe in those sacred places.
Mentioning the pious predecessors and their lives gives comfort to travellers on the path to the next life, for they are the examples which we should take. Looking at their striving helps seekers to realise their shortcomings. If someone looks at the people of his time and their heedlessness and procrastination, he will most often become proud of himself or harbour a bad opinion of them, both of which are blameworthy. The felicitous one is someone who emulates the pious predecessors, uses them as a proof against himself and drives himself to walk in their footsteps and to follow their straight path.

  • The Messenger of Allah (may Allah bless him and his Family and Companions and grant them peace) made Ḥajj riding on a shabby-looking saddle, under which was a rug worth less than four dirhams. On his return he said: “O Allah, make it a blessed Ḥajj. Let there be no ostentation in it, nor reputation-seeking.”
  • `Umar made ṭawāf around the House. He placed his hand on the Black Stone, kissed it and then cried. Then he said: “By Allah, I know that you are a Stone that cannot harm or benefit anyone. Had I not seen the Messenger of Allah doing this, I would not have done it.” Then he turned round and saw `Alī (may Allah ennoble him) behind him. He said to him: “O Abū al-Ḥasan, this is the place where tears flow.”`Alī said to him: “On the contrary, O Leader of the Believers, this Stone harms and benefits people. When Allah took the covenant with the progeny of Adam and said to them: ‘Am I not your Lord?’, He recorded this and this Stone swallowed this document. It will then bear witness to anyone who touches it with truthfulness.”
  • A man met `Abdullāh bin `Umar (may Allah be pleased with them both) while making ṭawāf. He asked `Abdullāh bin `Umar for something but he did not respond. `Abdullāh bin `Umar met the man again later and said to him: “Perhaps you were upset when I did not respond to you. Do you not know that when we make ṭawāf we present ourselves to Allah? In any case your need has been answered.”
  • Ṭāūs said: “I saw `Alī (Zayn al-`Ābidīn) the son of Imām al-Ḥusayn in the depths of the night standing in prayer in the Ḥijr [7 – See below] so I came close to him, saying to myself, ‘This is a pious man from the People of the House. Perhaps I will hear him say something that will benefit me.’ I heard him saying while in prostration: ‘A beggar is at Your door, a poor man is at Your door, Your needy slave is at Your door.’ [8 – See below] Whenever I called upon Allah using these words, my prayers were answered.”
  • It was said that when `Alī (Zayn al-`Ābidīn) the son of Imam al-Husayn entered into iḥrām he wished to say ‘labbayk’, but instead he started shaking, his colour changed and he fell off his camel. When he was asked what happened he said: “I feared that I would say labbayk – responding to the call of my Lord – and it would be completely rejected.”
  • Sālim bin `Abdullāh bin `Umar met Hishām bin `Abd al-Malik who was then the governor of Makkah inside the Ka`bah. Hishām said to him: “Ask me, that I may fulfil your need.” “I would be ashamed to ask other than Him, when I am in His House.” When they were outside the House, Hishām said to him: “You are now outside, so ask what you wish.” Sālim said: “Do you mean from the things of this world or the next world?” “All I possess are the things of this world.” “I did not ask for worldly things from the One Who possesses them, so why would I ask them from anyone other than Him?”
  • A pious man said: “I once saw a man performing ṭawāf and sa`ī. His slaves were around him driving people out of his way to make space for him. I later saw him in Baghdad begging. I asked him what had happened and he said: ‘I showed arrogance in a place where people show humility so Allah humbled me in a place where people show arrogance.’”
  • Al-Ḥasan al-Baṣrī once stood at `Arafāt in the sun on an extremely hot day. He was asked: “Why do you not move into the shade?” He replied: “I did not realise I was in the sun. I recalled a sin that I had committed and I did not feel the heat of the sun.” It was so hot that had someone wrung out his clothes, sweat would have run forth from them. This sin that he recalled was probably a mere thought that had it come to anyone else’s mind, they would not have even considered it a minor sin. This is the veneration the pious predecessors had for their Lord and their distance from acts of disobedience.
  • A man once took seven stones from `Arafāt and made them bear witness to his testimony that there is no god but Allāh. He then saw in a dream that he was standing in front of Allāh to be judged. He was taken to account and then ordered to be taken to the Fire. However, whenever he was brought to one of the seven gates of the Fire, a stone came and blocked his entrance. He realised that these stones were the same stones that had born witness to his testimony. Then his testimony was brought and the gate of Paradise was opened to him.
  • `Ali bin al-Muwaffaq said: “On the eve of the Day of `Arafah I saw in my dream two angels who had descended from the heavens. One said to the other: “Do you know how many people have come to our Lord’s House to perform Ḥajj this year?” “No,” said the other. “Six hundred thousand,” he said. “Do you know how many have been accepted?” “No.” “Six people.” So I remained in a state of sorrow and distress. I said to myself, ‘What chance do I have of being among those six?’ The following night, the eve of the Day of Slaughter, I saw the two angels again. One said to the other: “Do you know what the judgement of our Lord was?” “No,” said the other. “He gave one hundred thousand people to each of the six (and thus accepted them all.” Upon hearing this, I woke up in a state of joy that was indescribable.

TURNING TO THE MESSENGER OF ALLAH

We round off these counsels with Imām al-Ḥaddād’s address to the Messenger of Allah ﷺ on his visit to him.

أَتَيْنَاكَ زَوَّاراً نَرُومُ شَفَاعَةً إِلى اللهِ في مَحْوِ الإِسَاءَةِ و الذَّنْبِ
و في النَّفْسِ حَاجَاتٌ و ثَمَّ مَطَالِبُ نُؤَمِّلُ أَنْ تُقْضى بِجَاهِكَ يا مُحْبِي
تَوَجَّهْ رَسولَ للهِ في كُلِّ حَاجَةٍ لنا و مُهِمٍّ في المعَاشِ و في القَلْبِ
و إِنَّ صَلاحَ الدِّينِ و القَلْبِ سَيِّدي هُوَ الغَرَضُ الأَقْصى فَيَا سَيِّدي قُمْ بِي
عَلَيْكَ صَلاةُ اللهِ يا خَيْرَ مُهْتَدٍ و هادٍ بِنُورِ اللهِ في الشَّرْقِ و الغَرْبِ

We have come to you as visitors, aiming to attain your intercession with Allah in wiping out our sins and wrongdoings
In our souls are needs and requests that we hope to be fulfilled through your status, O Giver
Turn (to Allah), O Messenger of Allah, regarding every need and concern of ours in our worldly lives and in our hearts
The rectification of my religion and my heart is my utmost goal, my Master, so assist me.
May Allah’s blessings be upon you, for you are the best one who guides by the light of Allah in the East and West.

[Taken from Imām al-Ḥaddād’s al-Waṣayā al-Nāf`iah, from his Dīwān and from al-Fuyūḍāt al-Rabbaniyyah by Ḥabīb Zayn bin Sumayṭ]

* Originally sourced from Muwasala

Summary Notes of Embracing Excellence: 30 Steps on the Straight Path (01) – Ustadha Shireen Ahmed

DAY 1: On Certainty

Synopsis: Ustadh Amjad starts this class by reviewing who is the author and why this text is important.  He then delves into the topic of what is certainty (yaqīn), and what are the benefits of having strong faith.  He explained that one’s certainty can be strengthened by three actions, and that believers have three degrees of certainty.

 

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

Notes:

  • Imam Haddad was a 12th Century (Hijrī) Shafi’ī scholar who had a deep level of knowledge in many Islamic disciplines.
  • Certain books are constantly repeated as they are not just a matter of taking information from each chapter, rather it is a reminder to constantly purify our intentions
  • The strength of Ali’s (may Allah be pleased with him) faith & certainty
  • Yaqīn is a level above the general faith of an average believer
  • The difference between faith and certainty (faith can be shaken but not certainty)
  • In general people start by rectifying their outward, and then from there they start to rectify their character, and then they work to strengthen the Iman in their heart; although all of things are virtuous, the order is backwards.  One should start by strengthening their belief & connection to Allah (Exalted is He), the natural result will be a purification of their heart & character, and righteous deeds.

How One Can Strengthen their Belief & Certainty:

1) Listening attentively to the Qur’an, hadith, & stories of the prophets sent throughout time

    • Reciting the Qur’an strengthens our belief & certainty, while pondering on the meanings within it.  Listen with your heart as well as your ears.
    • The importance of reflecting on the signs around us; the Might and Power of Allah Most High; the stories of the past and what became of the people who did not follow the prophets sent throughout time
    • Example of Prophet Musa being pursued and reflecting on how that may have felt: Prophet Yusuf and the many tribulations he faced, but how he overcomes the trials
      • We learn from this to be people of patience, success at the end will be for the people of belief

2) Learn from the Kingdom of the heavens and the Earth, and the creatures within it

    • Example of Prophet Sulayman asking for a unique blessing from Allah
    • How one learns from documentaries about Allah’s absolute Majesty; reflecting on the galaxy and how it is only the lowest of the heavens; there is no creature on earth except that Allah provides for it; reflect on how all of these creatures glorify Allah (Exalted is He)
    • How detrimental it is for the human condition to not be connected with the natural world

3) To behave according to what one believes, outwardly & inwardly with zeal and determination

    • Act upon what you know, every time it increases you in your certainty in all of your acts of worship; when one distances oneself from acts of obedience one is severely weakened and shaytan can overcome them
    • The importance of using all of one’s energy to seek the pleasure of Allah
    • How the Prophet صلى الله عليه و سلّم would find comfort and rest in the prayer
    • The results of good actions and how that helps us to taste the sweetness of faith

Benefits of proper certainty:

    • Acquiescence in God’s promise
    • Turning to God with pure longing continuously
    • Abandoning what distracts one from Him
    • Spending all one”s energy seeking His pleasure
    • Sets the foundation for having noble rank, praiseworthy character & good works

 

 

Ala Ya Allah Bi Nadhra – Imam Haddad’s Poem at His Wife’s Death

Shaykh Muhammad Ba-Dhib explains Imam Haddad’s famous poem “Ala ya Allah bi Nadhra (ألا يالله بنظرة),” which he composed upon the passing of his wife.

Not only was Imam Haddad a great scholar and Knower of Allah, but he was also a skilled poet and literary author. One of the characteristics of his poetry is a great sense of grief and sadness, and this poem, “Ala ya Allah bi Nadhra,” was composed after his wife’s passing.

He begins by saying,

“O my friend, do not be overburdened with worries.

And submit to God’s decrees so that you can become praiseworthy and rewarded.

And be content with what the Master has decreed, and don’t have any displeasure with the decree of Allah, Lord of the Lofty Throne.”

Although the Imam was experiencing intense pain and grief, he was advising himself and others to not complain or worry too much, so that they can be rewarded and honoured by Allah for having patience.

“And be patient and grateful,

You will become victorious and rewarded (by Allah)

And be from the people of Inward Secrets.

The people of Allah have an illuminated heart that is purified from all dirt, pure, and a purification for others.”

Here he is saying that when one is patient with Allah’s decree, Allah gives one a purified heart. Most people become very distressed or complain when they are tested, but the true believers are patient, having love of Allah and hope for reward from Him.

“And this lowly world, it’s problems are many in every moment, and life within it does not have a value,

And one does not seek this dunya unless their sight is completely blinded. If they had an intellect, they would have been more reflective.

Reflect over the fading of this world.

And on the great difficulties that occur.

And on the low worth of its value.

So blessed, truly blessed, is to the who is careful of it, and who divorced the world and focus themselves towards obedience of their Lord.”

No matter how rich or poor we are, we all need the same things; a little bit of food, something to drink, and clothing and shelter. Whether those are expensive or cheap, our needs are the same, and so is the end result; a grave and a shroud.

We could spend our lives working, but in the end, it will all come to nothing. Therefore, the best person is the one who recognizes this, and uses the world only for his needs, nothing more.

“Oh my eye! Let the tears flow regarding that beloved that used to be with us, 

Who then went on their journey, and my heart and mind after them have become overtaken

But Allah is my Sufficiency,

And the entire affair belongs to Allah,

And no one remains except Allah.”

Here, the Imam is reflecting on the passing of his beloved after years of spending time together and taking care of each other. He consoles himself by reminding himself that he should rely on Allah, and that everything besides Allah will come to an end.

“Upon Bashar have come the clouds of Allah’s mercy, and Allah has given them glad tidings and has blessed them. 

Within it are our Masters, teachers, our family and our loved ones; those who are beloved to my heart are there. 

And those who have taken residence in the deepest depths of my heart.  And in this plain of the graveyard, its dust is more beautiful than musk. 

Because it is the resting place of the best of the Sayyids,

Exemplars for all people,

Loving them is felicity,

Fortunate is the one who visits them with sincerity. By the blessing of visiting them, what they seek from Allah will come.”

Bashar is the name of the graveyard that his wife was buried in. Imam Haddad recalls this fact that gives him comfort; that his wife is surrounded by righteous men and woman who are teachers, family members, and loved ones who are descendants of the Prophet, Allah bless him and give him peace. He advises everyone to follow the sunna of visiting graves.

Listen to this poem here:


 

Imam Haddad’s Letter to an Indian Prince – Shaykh Amin Buxton

Imam Abdullah al-Haddad was the renewer of the 12th Islamic century.  A scholar of the Islamic sciences, he was active in calling others to Allah. In this lecture, Shaykh Amin Buxton explores a letter written to a disciple of his who held a high position in an Indian royal court.

Leaders and Scholars

Shaykh Amin begins by taking us into the life of Imam Haddad. From a young age, he was drawn to remembrance of Allah, and would spend hours in prayer. He would have happily been a recluse, working on his relationship with the Divine, but he had a deep concern for the people around him. This led him to be a great figure in Islamic history.

The scholars, including Imam Haddad, had a complicated relationship with the leaders of their times. They were extremely concerned about not being corrupt or being influenced by wealth and power. Because of that, they would try their best to distance themselves from people of power. The tribe that Imam Haddad belonged to, the Ba ‘Alawi tribe, could have easily ruled over their part of Yemen, but they knew the dangers of that. In fact, one of the spiritual leaders of the Ba ‘Alawi, Faqih al-Muqaddam, broke his sword, saying “Our way is not the way of vying for power.”

However, when needed, the scholars would reach out to the leaders to advise them and guide them. This letter is such as example. imam haddad

Imam Haddad’s Letter

Imam Haddad begins the letter by praising Allah for all His blessings, and by sending peace upon the Prophet, Allah bless him and give him peace. He prays for the prince, whose name is Habash Khan, and praises him for the good things he is doing, encouraging him to continue his projects.

He then advises the prince about two matters:

The first matter is between a person and his Lord. Imam Haddad advises him to stay mindful of Allah, and remember Him with the tongue and the heart. He should also surrender his affairs to Allah, and seek His assistance in everything.

The second matter is between a person and the rest of Creation. Imam Haddad tells the prince to take care of his subjects, by extending both justice and kindness to them. Additionally, he should stop any oppression that may be occurring, while recognising the good actions that they do. He should also be regularly checking up on their well-being, while being patient if they mistreat him.

He finishes by praying that Allah helps the prince in all these affairs.


Resources for Seekers

 

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

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

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

About the Series

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


Resources for Seekers

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

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

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

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

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

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

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

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

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

About the Series

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

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

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

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

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


Resources for Seekers

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.

Imam al-Haddad’s Advice to the Spiritual Wayfarer – Muwasala

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Reposted, with thanks from Muwasala
The Egyptian wayfarer, Sayyid Abu’l-Wafa’ bin Muhammad `Isa al-Wafa’i, requested that Imam al-Haddad make a special pact of brotherhood with him and initiate him on the spiritual path. Imam al-Haddad agreed to this and then gave him a series of counsels. He begins by mentioning taqwa and other obligations and finishes with the counsels mentioned below. He gives the advice to himself first, then to Sayyid Abu’l-Wafa’ and then to any true seeker or spiritual wayfarer.
I counsel myself and him to have sincerity (ikhlas) in all his states, deeds and words; to trust fully in Allah, to surrender his affair to Allah, to rely upon Allah and to (constantly) return to Allah.
I counsel him not to be attached to this worldly life (dunya) and to be content with a small amount of worldly things – food, clothing, accommodation and other things. Let his state be that of a serious traveller on a long journey. Let him only take what provision he needs to reach his destination. Let him not be attached to anything more than that and let him not seek or strive to attain that. His seeking and striving should be for his hereafter for this is the true homeland and place of eternal rest.
Dua-KaabaNewImage.pngI counsel myself and I counsel him to humble himself to Allah and to show humility to Allah’s believing slaves. His heart must be free and pure from envy, rancour or hatred towards any Muslim. He must love for the Muslims what he loves for himself and dislike for them what he dislikes for himself. He must show them good character and patiently bear any harm which comes from them. In fact he must go further and pardon them if they harm or wrong him and pray for them. By doing this great people became great people and reached the stations of perfection.
He must completely avoid anger, for there is no good in it. In fact it is completely evil, unless it is anger for the sake of Allah, such as when things which Allah has made sacrosanct are violated or when Allah’s obligations are ignored. People should become angry in these situations provided the situation demands this.
Imam al-Haddad finished dictating these counsels on 4th Jumada al-Ula, 1107 Hijri.
— Commemorating the life of Imam al-Haddad, 7th Dhu’l-Qa`dah

Supplications for the Oppressed and Distressed from SeekersHub Toronto


PDF Attachment: Selected Supplications – Hub Toronto
Attached is a collection of supplications and prayers, from great scholars of the Islamic tradition, that we recite regularly at SeekersHubToronto (Toronto.SeekersHub.org).
These supplications include the two powerful Prayers for Victory (Hizb al-Nasr), of Imam Abdullah bin Alawi al-Haddad and Imam Abu’l Hasan al-Shadhili; the Prayer for the Oppressed (Dua al-Nasiri, included here with Ayesha Bewley’s translation); and other supplications and prayers.
You can also find these at here
Do share with friends and family, insha’Allah! 
Allah Most High has promised, “Call upon Me and I will indeed answer you.”[Qur’an]
The central adab of supplication is to, “Call upon Allah with complete certainty in His response,” as the Messenger of Allah (peace and blessings be upon him) reminded us.
This response is in the way and time that Allah wills, but is a promise and guarantee for any sincere supplication made with presence of heart and neediness.
Contents:
Hizb al-Nasr – Imam Shadhili
Hizb al-Nasr – Imam Haddad
Dua al-Nasiri
Ya Arham al-Rahimin – Habib Abd Allah b. Husain b. Tahir
Salat al-Mashishiyya – Ibn Mashish
Hizb al-Bahr – Imam Shadhili
Wird al-Shaykh Abu Bakr b. Salim
Dua Sayyidi al-Husain b. al-Shaykh Abu Bakr b. Salim

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.