The White Days of Dhu’l-Qa`dah

 

We are now approaching the “White Days” of the blessed month of Dhu’l-Qa`dah. The “White Days” are the days which follow nights in which the moon is full, namely the 13th, 14th and 15th days of each lunar month. The Messenger of Allah ﷺ encouraged his Companions to fast three days in every month and to fast these days specifically. The reward for fasting these days in Dhu’l-Qa`dah will also be multiplied because it is a sacred month.

The Messenger of Allah said ﷺ:

“If you fast three days in the month then fast the thirteenth, fourteenth and fifteenth” (Narrated by al-Tirmidhi and al-Nasa’i).

Please check the moon sighting in your locality to be sure that your fast coincides with the “White Days.”

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Weekly Salawat: Ya Mani` (the Preventer)

We continue our journey through Sayyidi Habib Umar’s collection of prayers using Allah’s beautiful names.

In this collection, Habib Umar calls upon Allah by His beautiful names one by one and then asks Him to bestow prayers upon His Beloved by those names. Finally, he asks Allah for a portion of those attributes which belong to Allah and which He has bestowed upon His Messenger ﷺ. He thus teaches us about the attributes of Allah and His Messenger ﷺ and teaches us how to seek a portion of those attributes.

اللَّهُمَّ يا اللهُ يا مانِعُ صَلِّ على عَبْدِكَ و حَبِيبِكَ سَيِّدِنا مُحَمَّدٍ النَّبِيِّ حصنك المانع الحصين و على آلِهِ و صَحْبِهِ و سَلِّمْ تَسْلِيماً وامْنَعْ بِهِ عَنِّي جَمِيعَ الأَسْوَاءِ مَنْعاً

O Allah, the Preventer, bestow abundant prayers and peace upon Your slave and beloved, our Master Muhammad, the Prophet, Your impenetrable fortress and upon his Family and Companions, and  by him prevent any type of harm coming to me.

Insights into Purification: When is it recommended to perform Wudu?

Extracts from lessons given by Sayyidi Habib Umar bin Hafiz (may Allah preserve him and benefit us by him) on the rulings and etiquettes of purification. Habib Umar is teaching Habib Abdullah bin Husayn Balfaqih’s “Kifayat al-Raghib” in Shafi`i fiqh.

There are many times and situations in which it is recommended to perform wudu. Here are some of them:

1.       When you wish to read or carry the books of tafsir and hadith, out of veneration for the speech of Allah and His Messenger . Allah says: If someone venerates the things Allah has made sacred, this is truly a sign of piety in the heart. [1] When Imam Malik was asked to narrate hadith, he would perform ghusl, put on perfume and put on his best clothes before doing so. This shows you the secret of adab (correct etiquette) which is a means of elevation. When Muslims neglected these etiquettes they lost out on great good. They lost the spirit of their acts of worship while the outward form remained. One of the knowers of Allah said: “The religion is veneration for the religion.” The degree to which you benefit from any act of worship is according to the degree of your veneration for that act of worship.

2.       When you wish to remember Allah. The scholars are in agreement that it is permissible to remember Allah in a state of minor and major ritual impurity (janabah). However, it is recommended to be in a state of wudu when you remember your Lord.

One of the Companions once gave the Prophet greetings of salam while he was making wudu. The Prophet did not respond until he had finished his wudu. He said that what had prevented him from responding was that he did not wish to remember Allah while not in a state of wudu. Saying: “Peace be upon you and the mercy and blessings of Allah,” constitutes remembrance of Allah and ‘al-Salam’ is one of the names of Allah.

You should have a time during the day or night in which you remember Allah in the best possible state: in wudu, with tranquillity and facing the qiblah. You should also remember Allah in other states –when you are in a state of minor or major ritual impurity, when you are lying down, when you are walking and so on. The Prophet  would remember Allah in every state.

3.       When you wish to study the sacred sciences, because the light of the Qur’an and the Sunnah extends to them. Someone who is studying Arabic grammar in order to be able to understand the Qur’an and the Sunnah, for example, should do so in a state of wudu. He should be in a state of wudu not just when he attends the lesson but also when he reviews it.

4.       When you wish to recite the Qur’an without touching the mushaf or when you wish to listen to the Qur’an, although it is permissible to do both while not in a state of wudu.

5.       Before sleeping. The Prophet said: “When you go to your bed, perform wudu as you would for prayer.” If someone is in a state of major ritual impurity it is strongly recommended for him to make wudu before sleeping, just as it is recommended for him to make wudu before eating and drinking.

6.       When you become angry. The Messenger of Allah ﷺ said: “Anger is from the Devil and the Devil was created from fire. Water puts out      fire,     so if one of you becomes angry, then he should perform wudu.” In general when someone’s normal state changes they should perform wudu to help them to return to a state of calmness and balance.

7.       After forbidden speech, such as backbiting, tale-bearing or lying. Some Zaydi scholars are of the opinion that lying and backbiting invalidate a person’s wudu. So if you want to know if someone is telling the truth about something you wait for him to make wudu and then ask him about that thing. If he goes to make wudu again before praying it means he was lying.

8.       After committing a sin

9.       When you wish to perform ghusl it is recommended to perform wudu first

10.      Before giving the adhan. It is disliked (makruh) to give the adhan while not in a state of wudu, and even more disliked to give the iqamah while not in a state of wudu.

11.       Before spending time in the mosque. It is impermissible to spend time in the mosque in a state of major ritual impurity

12.       Before performing Sa`i between Safa and Marwah

13.       Before visiting graves in general and the grave of the Prophet Muhammad ﷺ and any other prophet specifically. Imam Malik said that people should say they are visiting the Prophet and not merely his grave. One of the Companions came and kissed the grave of the Prophet and rubbed his face against it. When asked what he was doing he said: “I did not come for the sake of the earth or the stone. I came to the Messenger of Allah.”

14.      After touching or carrying a dead person

15.      After cupping, vomiting and eating camel’s meat due to the fact that some scholars are of the opinion that these things invalidate your wudu.

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[1] Al-Hajj, 22:32

Habib “Sa`d” al-`Aydarus

Habib Sa`d al-`Aydarūs

His Lineage

He is al-Habib “Sa`d” Muhammad bin `Alawi bin `Umar bin `Aydarus bin `Alawi bin `Abdullah bin `Alawi bin `Abdullah bin al-Hasan bin `Alawi bin `Abdullah bin Ahmad bin Shaykh Husayn bin Imam `Abdullah al-`Aydarus bin Shaykh Abu Bakr al-Sakran bin Shaykh `Abd al-Rahman al-Saqqaf bin Shaykh Muhammad Mawla al-Dawilah, bin `Ali Mawla al-Darak, bin `Alawi al-Ghayur, bin al-Faqih al-Muqaddam Muhammad, bin `Ali, bin Muhammad Sahib Mirbat, bin `Ali Khali` Qasam, bin `Alawi, bin Muhammad Sahib al-Sawm`ah, bin `Alawi, bin `Ubaydullah, bin al-Imam al-Muhajir il-Allah Ahmad, bin ` Isa, bin Muhammad al-Naqib, bin `Ali al-`Uraydi, bin Ja`far al-Sadiq, bin Muhammad al-Baqir, bin `Ali Zayn al-`Abidin, bin Husayn al-Sibt, bin `Ali bin Abi Talib and Fatimah al-Zahra’, the daughter of our Master Muhammad, the Seal of the Prophets ﷺ.

His Life

Habib Muhammad, known by all as “Sa`d”, was born in Tarim in 1351 (1932). He was raised, nurtured and schooled under the watchful gaze of his father, Habib `Alawi, one of the foremost scholars of Tarim at the time, and his pious mother, Sharifah Fatimah bint Hasan al-Junayd. She was also the mother of two great scholars: Muhammad and `Awad, sons of Habib Hamid bin Muhammad Ba `Alawi, who were both imams of Masjid Ba `Alawi. Habib Sa`d was assiduous in his care for his mother and later she lived with him in his house in al-Nuwaydarah until she passed away in 1410 (1989) at the age of nearly one hundred. Habib Sa`d thus grew up in an environment of scholarship and virtuousness. He studied under many scholars in Tarīm and elsewhere. He spent six years at the Ribat of Tarim under the tutelage of Habib `Abdullah bin `Umar al-Shatiri. He received knowledge and spiritual guidance from Habib `Alawi bin Shihab and later from his son, Habib Muhammad. Likewise, he learnt from Habib Salim bin Hafiz and after him his son, Habib Muhammad. Habib `Umar bin `Alawi al-Kaf was another of his many teachers.

In 1371 (1951), he travelled to Aden to earn a living and study at the hands of the city’s scholars. In 1391 (1971), however, he was jailed by the socialist government of the time, which in its vain attempts to suppress Islam imprisoned and killed a number of scholars. He spent three and a half years in prison enduring the most severe types of torture. Yet in spite of these circumstances, he was able to memorise the Qur’an. After his release, he returned to Tarim in the year 1395 (1975), where he was made the imam of the famous Masjid al-Saqqaf. Just as Sayyiduna Yusuf was given authority over the land of Egypt after his time in prison, Habib Sa`d was entrusted with religious authority in Tarim after his incarceration. The Hadrah established in the mosque by Shaykh `Abd al-Rahman al-Saqqaf more than six hundred years previously had been suspended by the socialist authorities. However, through the efforts of Habib Sa`d, it was resumed.

In 1397 (1976), he reopened the renowned school of Abu Murayyam for the memorisation of the Qur’an, which had been closed by the authorities. It was founded by the great Imam, Muhammad bin `Umar Abu Murayyam in 822 (1419). Thousands of great scholars have graduated from it over the centuries. The school is known for being a place where people attain spiritual openings and a place where memorisation of the Qur’an is made easy and prayers are accepted. Habib `Umar bin Hafiz was one of the first students to complete his memorisation of the Qur’an after the school reopened. Habib Kazim bin Ja`far al-Saqqaf also graduated at the hands of Habib Sa`d, along with many other scholars and callers to Allah. The school has since gone from strength to strength and has opened sixteen branches in and around Tarim.

In his service of sacred knowledge, he presided over a number of gatherings and lessons. One was the lesson inside the Qubbah (dome) of his ancestor, Imam ‘Abdullah al-`Aydarus, in which the Ihya’ `Ulum al-Din of Imam al-Ghazali is read. He also revived the weekly reading of Sahih al-Bukhari in Masjid Ba `Alawi which is concluded in the month of Rajab.

Out of his desire to benefit people, he compiled over one hundred small books on numerous subjects. He believed that a book should be short, beneficial and affordable and this is how his books are. The first of them was Kitab al-Ayat al-Mutashabihat, which assists anyone who wishes to memorise the Qur’an by mentioning verses in different parts of the Book that are either similar or the same. It was revised and published by Habib Salim al-Shatiri in 1409 (1988) and was well received by Habib `Abd al-Qadir al-Saqqaf. Habib Sa`d compiled several other books on aspects of the Qur’an as well as biographies and pieces of wisdom of many of the Imams of Hadramawt. His Kitab al-Niyat (Book of Intentions) delves deep into the science of intentions and due to its practical benefit was translated into English and several other languages. He also compiled books on subjects as diverse as remedies for forgetfulness and depression, neglected elements of the Sunnah, water, mountains, cats, ants, coffee, vinegar, apples, the heart and special attributes of the number seven.

Habib Sa`d’s door was always open to visitors, who came in droves. Hardly a single visitor left without first drinking tea and being presented with his latest book. His heart was full of mercy and compassion for all those that came to him, especially students of knowledge, whom he would assist and encourage in whatever way he could. He saw all his students as his children. He severely counseled people to respect papers on which the name of Allah or one of His Prophets was written, and not to waste food or water.

He was in a constant state of remembrance of Allah and a substantial portion of his life was spent with the mushaf or masbahah (prayer beads) in his hands. He would spend most of the night writing and researching, would go in the second half of the night to pray in Masjid Ba `Alawi and then go to Masjid al-Saqqaf to read the Qur’an with the group before Fajr.

In his final years, it was only old age and poor health that prevented him from leading the prayer in Masjid al-Saqqaf and presiding over the Hadrah and gatherings of knowledge. When he found the strength he would come, and he attended the great khatm of Masjid al-Saqqaf on the 21st night of Ramadan in the last year of his life, as well as the Hadrah only a few days before his death.

He often advised his students to read a portion of the Ihyaevery day and it is fitting that just days before his death he was given copies of a new print of the book and he spent his last hours with this great work in his hand.

His Death

He was finally reunited with his Lord on Thursday, 8th Dhu’l-Qa`dah 1432/6th October 2011 at the age of 82. Thousands of the people of Tarim and Hadramawt came out at `Asr on Friday for his funeral prayer. Before the prayer, Habib `Umar bin Hafiz and Habib Salim al-Shatiri addressed the crowd, recounting the exploits of this great Imam and calling the people to return to Allah and hold fast to the inheritance of the their predecessors. He was then buried in the Zanbal graveyard just outside the Qubbah of Imam al-`Aydarus, at the top of the path which leads down to the grave of Imam al-Haddad. May Allah have mercy upon Habib Sa`d and benefit it us by him.

 

Imam `Abdullah bin `Alawi al-Haddad

His Lineage

He is al-Imam al-Habib `Abdullah bin `Alawi bin Muhammad bin Ahmad bin `Abdullah bin Muhammad bin `Alawi bin Ahmad “al-Haddad” bin Abu Bakr bin Ahmad bin Muhammad bin `Abdullah bin Ahmad bin `Abd al-Rahman bin `Alawi `Amm al-Faqih (uncle of al-Faqih al-Muqaddam), bin Muhammad Sahib Mirbat, bin `Ali Khali` Qasam, bin `Alawi, bin Muhammad Sahib al-Sawma`ah, bin `Alawi, bin `Ubaydullah, bin al-Imam al-Muhajir il-Allah Ahmad, bin ` Isa, bin Muhammad al-Naqib, bin `Ali al-`Uraydi, bin Ja`far al-Sadiq, bin Muhammad al-Baqir, bin `Ali Zayn al-`Abidin, bin Husayn al-Sibt, bin `Ali bin Abi Talib and Fatimah al-Zahra’, the daughter of our Master Muhammad, the Seal of the Prophets ﷺ.

The name “al-Haddad” goes back to one of the ancestors of Habib `Abdullah, Sayyid Ahmad bin Abu Bakr, who used to spend time with an ironsmith (haddad in Arabic) in his shop in Tarim and thus became known by that name to distinguish him from another Sayyid, whose name was also Ahmad.1

“Habib” came to be the title of the `Alawi Sayyids from the 11th Century onwards.

His Life

Imam al-Haddad was born in Subayr near the city of Tarim in 1044 (1634). He went blind at the age of four but Allah blessed him with the light of inner sight. His father directed him to the pursuit of knowledge and he memorised the Qur’an and the foundational texts of the Islamic sciences at an early age. Among his teachers were Habib `Abdullah bin Ahmad Balfaqih and Habib `Umar ibn `Abd al-Rahman al-`Attas. He corresponded by letter with Habib Muhammad bin `Alawi al-Saqqaf, who lived in Makkah, and it was through him that the Imam received his opening. He continued in his studies until he reached the rank of mujtahid.

His love of knowledge was accompanied with a love of worship. In his childhood, when his morning lessons had finished, he would perform up to 200 rakats of prayer in Masjid Ba `Alawi or other mosques. His day was structured around acts of worship, which began long before dawn and ended late at night, interspersed with lessons and time with his family. He compiled a number of litanies, the most famous being the Ratib and al-Wird al-Latif, which provide spiritual sustenance for the seeker. He had a great attachment to Surat Ya Sin, which he read constantly and in which he was given a special opening. The supplication which he would make after it continues to be read widely, as do many of his litanies.

After being given the order by his grandfather, the Messenger of Allah ﷺ, the Imam began calling to Allah at every level, such that he became known as the ‘Pole of Da`wah and Guidance.’ He had a small number of close disciples who he trained in the spiritual path. He said of his technique: “We may train one of our students for a whole year in attaining one attribute.” He called the scholars to act according to their knowledge and to become callers themselves. He called the rulers and the common people alike. He established a mawlid in the month of Rajab and would feed all those who attended, saying: “If they do not benefit from our speech then we will place our blessings in the food.”

He authored a number of books which continue to benefit people generation after generation. His works are clear and concise and thus suitable for our times. Several have been translated into English and other languages. He would dictate large sections of his books to his students without any preparation. The Imam’s longest work, al-Nasa’ih al-Diniyyah, contains the essence of Imam al-Ghazali’s Ihya’ `Ulum al-Din. In al-Da`wah al-Tammah (The Complete Call) he classifies society into eight categories and outlines each category’s rights and duties. Risalat al-Mu`awanah (The Book of Assistance), which he authored at the age of 26, is every Muslim’s manual of the path to Allah. Other works include The Lives of Man, Knowledge and Wisdom and Good Manners, all excellently translated by Dr Mostafa al-Badawi.

The Imam also placed his knowledge and his secrets in his collection of poetry (Diwan) and used it as a means of calling people to Allah. He said that the one who has the Diwan needs no other book. Several of the poems in it contain a complete exposition of the spiritual path and were explained during the lifetime of the Imam by his great student, Habib Ahmad bin Zayn al-Habashi. His poetry reached such a degree of acceptance that one of his verses was inscribed on the wall of the enclosure in which lies the grave of the Messenger of Allah ﷺ:

نَبِيٌّ عَظِيْمٌ خُلْقُهُ الخُلُقُ الَّذِي

لَهُ عَظَّمَ الرَّحمنُ فِيْ سَيِّدِ الكُتْبِ

An awesome Prophet, whose character the All-Compassionate has venerated in the Master of all Books

The verse can be seen on the top right of this photograph

Imam al-Haddad’s poems continue to bring light and life to gatherings all over the world. One of his masterpieces is his “Pre-dawn Breeze,” which begins:

يَا رَبِّ يَا عَالِمَ الْحَالْ إلَيْكَ وَجَّهْتُ الآمالْ

فَامْنُنْ عَلَيْنَا بِالإقْبَالْ وَكُنْ لَنَا وَأصْلِحِ الْبَالْ

O Lord, O Knower of every state

To You I turn my hopes

So bless us by turning to us,

Support us and rectify us

He said of it: “This one of the greatest works which we have composed, for every verse is an expression of Allah’s oneness (tawḥīd). Had it been our way to take the means2 we would have bequeathed that the poem be buried with us, but our way is to meet Allah in a state of absolute neediness (faqr).” The Imam established a hadrah on Thursday night which continues to this day in Masjid al-Fath in al-Hawi. He placed this poem at the end, at which point he, and those attending would stand. One of the sultans of Hadramawt came to Tarim and requested a meeting with the Imam, who refused, but sent instead sent him this poem, saying: “It is sufficient for him.”

Imam al-Haddad was involved in society at every level. He would write to the sultans warning them of their contravention of the Sacred Law and commanding them to repent and return to Allah. He also advised them in the affairs of government and mediated between conflicting tribes. He advised farmers on agricultural techniques and castigated the wealthy for not using their wealth to help the poor.

He established the village of Hawi on the outskirts of Tarim which was self-sufficient and free from the meddling of the rulers of the time – close enough to receive the good of Tarim but far enough away to be safe from the conflict and sedition that plagued the city. The mosque which he built there, Masjid al-Fath, and his house have now been greatly renovated and receive many visitors. He would supervise and fund the raising of orphans in his house and, in spite of his blindness, would take part in the work of the house, feeding the animals and sealing the water vessels.

One of the sultans of India wished to honour him by sending a ship laden with gold but the Imam knew that the arrival of this wealth would have negative effects on Hadramawt and its people. He asked Allah to make the ship sink and that everyone aboard would be saved, which duly happened.

His reliance on Allah was such that he said: “If the sky were to call out, ‘I will not send forth a drop of rain,’ and the earth were to call out, ‘I will not send forth a single shoot,’ and I was responsible for feeding all the people of Tarim I would not be in the least concerned after my Lord has said: There is no creature on the earth but that Allah has guaranteed to provide for it.”3

He was in a state of constant presence with Allah, which led him to say to his students at times: “Do not ask me too many questions for I have to expend great efforts to focus my attention on you.” Not wishing for anyone to detract from his focus on his Lord, he instructed people not to approach when he was going to out to the mosque for prayer. On one occasion he said “Allahu akbar” upon entering the prayer with such force that the wall of the mihrab in front of him split. The crack remained in the wall until the recent refurbishment of the mosque.

His constant supplication was to perfect his following of the Messenger of Allah ﷺ. In his old age he grew his hair long, saying: “There is not a sunnah that was prescribed by the Prophet ﷺexcept that I hope I have acted upon it.” He said that if he was in doubt over the authenticity of a hadith, he would refer directly to the Prophet ﷺ.

Habib `Ali al-Habashi said of him:

فَجَمِيعُ مَنْ سَلَكَ الطَّرِيقَةَ بَعَدَهُ

مُسْتَصْبِحُونَ بِنُورِهِ الوَقَّادِ

قَرَّتْ بِهِ عَيْنُ النَّبيِّ مُحَمَّدٍ

فَهُوَ لَهُ مِنْ أَحْسَنِ الأَوْلادِ

Everyone that takes the path after him

Is guided by his brilliant light

He was the cooling of the eye of the Prophet Muhammad

And he is one of the best of his children

His Death

It is little surprise that the Imam came to be regarded as the “renewer” (mujaddid) of the 12th Islamic Century. He died in al-Hawi on 7th Dhu’l-Qa`dah 1132 (1719) and was buried in the Zanbal Graveyard in Tarim. He (may Allah be pleased with him) left behind six sons – Hasan (who became his spiritual heir), Husayn, `Alawi, Salim, Zayn, Muhammad; and four daughters – `A’ishah, Salma, Fatimah, and Bahiyyah.

His students were giants in their own right: amongst them Habib Ahmad bin Zayn al-Habashi, Habib `Abd al-Rahman bin `Abdullah Balfaqih, Habib `Umar bin `Abd al- Rahman al-Barr and Habib Muhammad bin Zayn bin Sumayt.

1 For the full story and for a more detailed biography of the Imam, see Sufi Sage of Arabia, Mostafa al-Badawi.

2 Meaning that the greatness of this poem in Allah’s sight would have been a means to attaining His mercy and forgiveness. However, the Imam preferred to rely completely on Allah’s generosity and meet Him with nothing.

3 Hud, 11:6

Salat of Imam al-Haddad

The following prayer was composed by Imam al-Haddad

 

maqam-of-al-imam-al-haddad

اللَّهُمَّ صَلِّ على سَيِّدِنا و مَوْلانا مُحَمَّدٍ الَّذي أُمِرْنا على لِسَانِهِ بِحِفْظِ الحُدُودِ و الوَفَاءِ بِالعُهُودِ و الرِّضا بِالمَوْجُودِ و الصَّبْرِ على المَفْقُودِ

O Allah, bestow prayers upon our Master Muhammad, on whose tongue we have been commanded to maintain the boundaries, to honour our trusts, to be content with what we possess and to patiently bear any losses we suffer.

Insights into Purification: Maintaining and Renewing Your Wudu

Extracts from lessons given by Sayyidi Habib Umar bin Hafiz (may Allah preserve him and benefit us by him) on the rulings and etiquettes of purification. Habib Umar is teaching Habib Abdullah bin Husayn Balfaqih’s “Kifayat al-Raghib” in Shafi`i fiqh.

Wudu is the weapon of the believer, and is a means of protection. It is recommended to be constantly in a state of wudu, and this is one of the etiquettes of the seeker on the path to Allah. If harm comes to you when you are not in a state of wudu, then only blame yourself.

These are some of the benefits of remaining in wudu:

  1. Allah increases your provision
  2. You are better able to control yourself and thus your character improves
  3. Your guardian angels who are constantly with you will love you
  4. You are protected from committing acts of disobedience
  5. You are protected from sorcery, the evil eye and all types of harm

 

If you are in a state of wudu and have already performed a prayer with that wudu, it is recommended to renew your wudu to perform another prayer, whether the prayer is obligatory or recommended.

It is narrated that the Messenger of Allah ﷺ would perform wudu for the obligatory prayer regardless of whether he was already in a state of purity or not. Sayyiduna `Umar and Sayyiduna `Ali would perform wudu for each obligatory prayer, even if they were already in a state of wudu. They would recite the verse:

‘O you who believe, when you rise to perform the prayer, wash your faces..’ (5:6)

It has also been narrated that the Prophet ﷺ would perform two, three or even four obligatory prayers without renewing his wudu.

On the Farewell Pilgrimage he prayed Zuhr and `Asr at `Arafah and Maghrib and `Isha at Muzdalifah and it is not narrated that he performed wudu between those two times.

 

Traditional Methods of Raising Children

These are some of the methods of raising children used by our pious predecessors of the Ba `Alawi way, compiled by the grandson of the late Habib Muhammad al-Haddar (may Allah have mercy on him and be well-pleased with him), Sayyid Muhammad Abdullah Muhammad al-Haddar, may Allah preserve and protect him:

  1. Breastfeeding mothers would repeatedly recite Ayat al-Kursi, Surat al-Falaq and Surat al-Nas over their babies.
  1. When a child first began to speak it would be taught to say:

رَضِيتُ بِاللهِ رَبّاً، وبِالإِسْلامِ دِيناً، و بسيِّدِنَا مُحَمَّدٍ صلى الله عليه وسلم نَبِيَّاً ورَسُولاً

‘I am content with Allah as my Lord, with Islam as my religion, and with our Master Muhammad, may Allah’s prayers and peace be upon him, as my Prophet and Messenger.’

  1. Parents would teach their children the importance of making good intentions and what intentions to make just as they would teach them how to recite Surat al-Fatihah.
  1. Parents would teach their children to call upon Allah in every situation. If a child asked for something, his parents would tell him to perform wudu, pray two rakatsand then ask Allah to fulfil his need. After he had done this, they would give him what he wanted and tell him that Allah had answered his prayers.
  1. Each child would be allocated a specific task. For example, one child would buy things from the shops, another would clean the house and another would serve guests.
  1. Parents would wake up young children in the last part of the night to accustom them to being awake at that time. Fathers would take their young sons to the mosque at that time.
  1. Parents would hold family gatherings in their houses on a daily or weekly basis. They would recite a portion of the Qur’an and read from the books of fiqh and hadith. They would conclude the gathering with duas and salawat.
  1. Parents would gather their children together before blessed days or months, such as Ramadan, and ask them what good deeds they planned to perform. They would ask them, for example, how much of the Qur’an they would recite and how much charity they would give.
  1. When one of their sons reached maturity, the father would hold a gathering to which he would invite the scholars and elders of the community. He would inform his son that he was now legally responsible and that he now had two angels who were recording his good and bad deeds
  1. Parents would give more attention to the education of girls than boys because girls would spend the greater part of their time in the domestic sphere.
  1. Parents would marry their children off at a young age to ensure they did not commit any acts of disobedience.

Allah knows best. May Allah be pleased with them and benefit us by their secrets and allow us to follow them.

 

Weekly Salawat: Ya Mughni (the One Who makes people independent)

 

We continue our journey through Sayyidi Habib Umar’s collection of prayers using Allah’s beautiful names.

In this collection, Habib Umar calls upon Allah by His beautiful names one by one and then asks Him to bestow prayers upon His Beloved by those names. Finally, he asks Allah for a portion of those attributes which belong to Allah and which He has bestowed upon His Messenger ﷺ. He thus teaches us about the attributes of Allah and His Messenger ﷺ and teaches us how to seek a portion of those attributes.

   

اللَّهُمَّ يا اللهُ يا مُغْنِي صَلِّ على عَبْدِكَ و حَبِيبِكَ سَيِّدِنا مُحَمَّدٍ النَّبِيِّ المُغْنِي بِإِذْنِكَ مِنْ فَضْلِكَ على مَنْ شِئْتَ مِنْ عِبَادِكَ و على آلِهِ و صَحْبِهِ و سَلِّمْ تَسْلِيماً وأَغْنِني بِهِ و بِبَرَكاتِهِ و وَجَاهَتِهِ بِفَضْلِكَ عَمَّنْ سِوَاكَ

O Allah, the One Who makes people independent, bestow abundant prayers and peace upon Your slave and beloved, our Master Muhammad, the Prophet who by Your grace and permission made Your chosen slaves independent and upon his Family and Companions, and  make me by him and his blessings and station and by Your grace independent of other than You.

On Using Computer Generated Music in Gatherings

Answered by Sayyidi Habib Umar bin Hafiz (may Allah protect him and benefit us by him)

Can we use computer generated music in order to encourage people to attend our gatherings?

If the sounds generated resemble instruments which are forbidden (such as the flute) they should be avoided but if they resemble instruments which are permissible (such as drums) this is acceptable. We should not hasten to attract people using means unless they are clearly permissible for people will attend your gatherings in due course without the use of these means. Showing good character, reciting with beautiful voices and making our gatherings beautiful are prophetic means of calling people to Allah and are effective.